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A TREATISE 

ON 

ATONEMENT 



CONTAINING 

IN ACCOUNT OF THE CREATION AND. FORM* 
ATION OF MAN; 

A TREATISE ON ORIGINAL SIN; 

fr ACCOUNT OP THE NATURE AND OBJECT OP ATONEMENT, AN* 
SHEWING WHAT WAS REPRESENTED I3T THE CTUJCIFIC- 
OTION AND RESURRECTION OP THE BODT 
OP JESUS CHRIST. 

ALSO, 

DISCOURSES ON THE 

DOCTRINE OF THE 

>EVIL, HELL, FREE AGENCY, ELECTION, 
THE SOUL, THE TRINITY, AND 
PUNISHMENT AFTER 
DEATH, 

.rgumentorially and ScripturaUy denied; and the final Salvation and 

Happiness of all Men, through Jesus Christ, the Second 

Adam, abundantly proven by Scripture. 

byTsTac l foster, 

Union district* S. C. 



But in the days of the voice of the seventh angel, when he shall 
egin to sound, the mystery of God shall be fthisfce"d,as he hath de 
'red to his servants the prophets. St. John x. 7. 

COLUMBIA: 

EKINTED AT THE TEI.ESCOPE PRESS-. 

ims. 






^TfiE Library 

OF G0NGRHS3 
WASHlNGTr 



LETTER TO THE READER. 



In this publication I inform my readers, that it is not 
ny intention to retract any former sentiment ; but to 
•tate them in a more distinct and accurate manner. My 
Millenium being wrote in the early part of my scriptu- 
ral studies, is not so fully expressive of my belief, as 
/vill be found in this edition. — The doctrine of cre- 
ation, formation and original sin, as held forth by the 
;lergy of the present day, is so contradictory, and 
contrary to the nature of things, that I have always 
jeen slack to believe it, as well as the major part of 
mankind. To believe that a transgression of the old 
nan Adam is yet hanging over my head, for which I 
must make a satisfactory compensation, or suffer the 

penalty* is more than L dare believe whilst I believe in 
an all-wise, merciful and just God. To believe that 
God is unreconciled towards the human race ; and that 
it is in the power of the creature to reconcile the Cre- 
ator : is also more than I dare believe, whilst I view 
my Maker to be unchangeable: the same yesterday, to- 

i day and forever. To believe that souls are tormented 
after the death of the body, is more than I can believe, 

| whilst I believe the scriptures : for the scriptures inform 
me that the soul is the bodily sensations. To believe 
in a created being who is called Devi!, is also more 
than lean believe, unless I refuse the testimony of the 
prophets and apostles: for they inform me that the lust of 
the flesh is the devil. To believe in a fixed place called 
Hell, which is said to be a vast fire, is more than I can 
believe; unless 1 deny the scriptures of the 0*d and New 
Testaments; for these inform me that hell means trou- 
ble in this life of mortality, either in body or mind. To 
believe in the doctrine of election, as propagated by the 
clergy, is more than I dare do, for the dot; trine of elcq< 



IV. 

lion as propagated by the clergy, represents God folic 
partial. To believe that man is a free agent, andean 
do this or that, in and of himself, is more than I can 
believe, whilst i view man as the creature and God as 
his creator. — If God has not determined all events, 
why believe the prophets ? If God has determined all 
events, as all scripture will bear witness, man is a de- 
pendant creatine, and moves by necessity. These my 
ideas were derived from a duo reading and studying of 
iku scriptures of the Old and New Testaments, and rc- 
vrsiiinend to the, reader the importance of scripture tes- 
timony. An apostle says, "all scripture was given by 
inspiration of God, and is profitable for doctrine, re- 
proof, and correction. " The truth of the scriptures is 
witnessed by the figures 111 the Roman church. For in- 
stance : if there had never been a personage on earth 
called Jesus Christ, who was attended by twelve apostles 
during his manifestation, and finally died on the cross, 
■vuth the title of Jesus of Nazareth king of the Jews 
over his head; the Roman church would not have re- 
presented those things with -figures, which is the 
object of their worship, being idolaters; they have ido- 
lized the body of Jesus as he died on the cross, with the 
aforesaid inscription over him; and attended by twelve 
lighted candles, which typify the twelve apostles ; of 
whom Jesus said, * ye are the light of the world/ 
Those figures I conclude to be the visible witness of 
the truth of the New Testament, for it is evident if 
there had not been such a person as Jesus Christ, the 
Romans never would have idolized his body, for their 
temples were already filled with idols— and why should 
all those give way to the image of Jesus if there never 
Was such a person. This truth, together with the pro- 
phecies which have been so remarkably and complete- 
ly fulfilled, are a sufficient warrantee for the belief of 
the scriptures of the Old and New Testaments } and I 
earnestly recommend to all men the necessity of read- 
ing and believing the scriptures to become wise unto 
God, and happy with man ; for the scriptures shew the 
necessity of love to God and man before wc can be hap- 



>♦ 

py in this life ; and reason bears witness to this truth. 
The scriptures shew it to be the duty of men to love 
one another, as the sure preventive of tyranny, injus- 
tice and oppression. The scriptures say that all men 
are entitled to equal rights, privileges and immunities: 
and reason teaches us that this is necessary to a uni- 
versal peace and happiness on this globe. The scrip- 
tures inform us of the apostacy of the present times, 
and the certainty of the final salvation and happiness 
of ail men. As such they are profitable for doctrine 
and instruction. 

ISAAC J. FOSTER. 

Union District, Aprils, 18&3. 



NO. J; 



ON ATONEMENT. 

CHAPTER I. 

The Creation, and Formation of Man. — M$o, an account 
of Original Sin* 

I am well aware of the many different opinions 
which prevail in our world, relative to the creation and 
formation of man ; and also of the ina->y different opin- 
ions winch prevail restive to (what is generally term- 
ed) the fall of man. The garden, the fruit of the know- 
ledge of good and evil, the tree of life, the serpent, 
and man's temptation, all appear to be a mystery; and 
every professed preacher lias his own different opinion 
of those figures, which are freely propagated amongst 
m ankind, and only serve to bewilder the understanding. 
As to the garden, it is generally believed tint it was a 
littoral garden, such as ;re now called gardens. The 
fruit of the knowledge of good and evil is believed by 
some to he an apple, by some a fig, by soqjc an orange, 
&c. The like different opinions also prevail resp< cli^g 
the serpent: some think him a snake, some an ourang- 
ontang, and some think that he was originally an an- 
gel of heaven who was in attendance on Deity; but for 
his pride and disnbedience was kicked our of heaven 
(as was Vulcan) and transformed into a devil. Some 
think that .man was made subject to vanity, so roe 
think he was a free agent, and that good and evil was 
set before him, and that he was in possession of will 



and power to choose or refuse at pleasure, independent 
of Deity, Which differences in opinion, clearly prove 
that the nature and object of man's creation, and for- 
mation; the garden; the tree of life; the tree of the 
knowledge of good and evil; the serpent, and what is ge- 
nerally termed man's trangression, are all a mystery: 
for when once those figures are clearly represented to 
the human understanding, those different opinions all 
give way. 

It appears from sacred writ, that Jesus Christ, in spi- 
rit, was the beginning; of God's creation. See St. 
John iii. 14, " These things saith the amen: the faith- 
ful and true witness; the beginning of the creation of 
God." Here St. John says that Christ was the begin- 
ning of the creation of God. That the reader may 
have no doubts on the subject, see Gen i. 3, " And 
God said let there be light and there was light." This 
light, which God saw was good, I conceive to be the 
spirit of the Messiah: for this light was the beginning 
of the creation of God: and is not that light which ru- 
leth the day and night. See Gen. i. 16, m And God 
made two great lights, the greater light to rule the day, 
and the lesser light to rule the night: and he made the 
stars also." This was done <>n the sixth day: but the spi- 
rit of Jesus was created on the first day, and God called 
it light. To which Jesus in his manifestation also bears 
witness. See St. John yiii. 12, " Then spake Jesus unto 
them* saying, I am the light of the world," The Evangel- 
list also bears witness to this fact, who, speaking of Je- 
sus he says, John i. 9, "He was the true light which light- 
eth every man that corneth into the world." From 
which testimony I am clearly of opinion, that Jesus 
f'hrist in spirit, was the beginning of the creation of 
God. And that he, Christ, in spirit, or the spirit of 
Christ, was that image in which God created man, in 
spirit, male and female. I will also prove this by the 
apostle's testimony. Sec Heb. i. 3, speaking of Jesus, 
he says, that he was 1he brightness of t heFather's glory, 
and the express image of his person. "And again he says, 
2 Cor. iv. 4, «Thnthe (Christ) is the image of God.'* 



And again he sayp, Coll. i« 5, "That he (Christ) is the 
linage of the invisible God." If the apostle's testi- 
itirtuy ran be relied on, it clearly proves that Jesus 
Christ in spirit was God's image : and in this imago 
God on the sixth day created man, in spirit, male and 
female created he them; see Gen. i. 2,7. And in Christ 
Jesus man was set over the works of God's hands; sea 
Heb. ii. 7. The creation of man, beasts, herbs, plants, 
&c. was all done in the first six days, and finished on 
the seventh; but nothing was formed until after the se- 
venth, except the globes, called earth, sun, moon and 
stars, which were brought into existence during the sis 
days. The animal and vegetable kingdoms had no 
formation until after the seventh day. See Gen. ii. 4 
to f , •' These are the generations of the heavens and 
the earth when they were created : in the day that the 
Lord God made the earth and the heavens, and every 
plant of the field before it was in the earth, and every 
herb of the field before it grew ; for the Lord God had 
not. caused it to rain upon the earth, and there was not 
a man to till the ground But there went up a mist 
from the earth and watered the whole face of the ground. 
And the Lord God formed man (not created) but form- 
ed him of the dust of the ground, and breathed into 
his nostrils the breath of life, and man became a living 
soul." From which testimony the reader will readily 
perceive, that man was created a spirit, and that he 
was created male and female in Christ Jesus, who was 
God's image; which was done on the sixth day. And 
after God ended his works on the seventh day, and 
rested and hallowed it, there was no at man to till the 
ground; that is, man had no formation; and consequent- 
ly was not of the earth earthy, and a tiller of the 
ground. So God, after the seventh day, and after he 
had created all things, formed (not created) but form* 
ed man of the dust of the ground (not earth) but form- 
ed him of the dust of the ground. And into this form- 
ed body God breathed the (before created) spirit which 
is called the breath of life;and man became a living soul. 
That is, the body which was formed of the dust of tbfb 

±3 



10 

ground by the introduction of the spirit, became sensi- 
ble; could see, hear, taste, feel and smell, which aid 
the means of communication to the body; and produces! 
thinking, or a mind* which Moses called a soul. 

Those are my ideas of man's creation and forma- 
tion. The spirit was created of God's own eternal 
spirit; and the body formed of dust. And at the sep- 
aration of the body and spirit, called death, each go 
to their proper elements: the spirit to God who gave it, 
and the body to dust from whence it came. The spirit be- 
ing of God's own eternal spirit, is immortal; and exists 
through all time, and cannot suffer or feel pain. This 
done I will proceed to give my opinion on what is com- 
monly called man's trangression, or Original Sin. 

In man's original state, he is represented as placed 
in a garden to dress and keep it. This garden coin 
twined the tree of liie, and the tree of the knowledge 
©f good and evil; the man was made welcome to par- 
take of all the fruit of the garden, except the fruit of 
the tree of the knowledge of good and evil. A subtle I 
serpent interferes with Uie woman, and prevails on her- 
to eat of the forbidden fruit. She gave of it to her hus- 
band who ate also. Their eyes were opened to ths \ 
knowledge of good and evil; they perceived that they 
were nakt d, and hid themselves from God; made aprons | 
ef fig-leaves to hide their nakedness, &c. They heard ! 
tlie voice (not the footsteps) but the voice of the Lord 
God walking in the garden, in the cool of the day, who 
Galled to the man and asked him if he had eaten of the 
trie (not fruit) but the tree, whereof I commanded thee 
that thou shouidst not eat. The man answered thus: 
H}e woman which thougavest to be with me, gave unto 
me, ami 1 did eat. The woman is then interrogated, and 
she lays the blame thereof to the serpent's guile. The 
ground (not eaHh) but the ground is cursed for Adam's 
sake. "When he tills it, it is to bring thorns and this- 
tles. Be was to eat his bread by the sweat of his face, I 
■51 nd finally return to the dust from whence he came. 
-The woman's sorrows and conception is multiplied; in 

•row she is to bring forth children, and her -desir? 



11 

should be to her husband,, who should rule over her, 
The serpent is cursed above all cattle; was to goon 
his belly and cat dust as iong as he lived, 

Tina is, in short, the account which Moses gave 
of original trangression, or original bin! which whole 
passage, [ conceive to be figurative* For I do not be- 
lieve that Deity ever planted a litem! garden without. 
using man as t\id instrument by which he, did it: and 
if this be a literal account, it seems that Adam died cm 
t\w day of . transgression. It is a!§o said, that they 
hid from the presence of the Lord, which I comxive to 
be impossible; for there is not a place in the universe 
out of God's presence. And again; after man is drove 
out of the garden, a sword is placed at the east end of 
the garden, to keep the way of the tree o| life (not the 
tree of the knowledge of good and evil) but the tre 
life* This eherubjifl and sword being pieced at the 
cast end of the garden, could not prevent (he nrri's 
entrance atihe west, or north or south side. And fi- 
nally* if this was a literal garden, where \h it row? 
Geographers have in vain sought for ifj and yet we 
have no account of jjtg being removed. 

From what has been said, the I'^z^vv wjil sec the 
propriety in believing the account which SI . ■ e of 

the first sin to be figurative. 

The garden here spoken of, I conceive to be man's 
body. The tree of life was that created spirit which 
God breathed into man when he became a living souL 
The tree of i\w knowledge of good and evil was that 
which the .fig-leaf apron was intended to hide. The 
.serpent was the carnal mind, or lust of the flesh, &c. 
These are my ideas on the passage; and I will now show 
the reader the testimony on which my belief is founded* 
See Rom. viii. 20, *f For the creature was made subject 
to vanity, not willingly, but by reason of him who 
hath subjected the same in hope." That the creature 
here spoken of is man, see verse 23,. " And not only 
they, but ourselves also which have the first-fruit of 
the spirit." As man was made subject to vanity at 
first, he in his earthy formation represented a literal 



is 

gardens ii.fi'(J the crested* spirit which gave life to tlio 
body, icpiTScntsi a gardener who dresses and tills a 
literal garden. A nil as a literal garden requires the 
eonsinut rase and attention of the gardener, so \n like 
manner the- cai thiy man requires the continual rare 
and protreeiinn of the heavenly man within, (t he spirit,) 
or the earthly man (or nature) is soon choaked up 
with \mmmniH doctrine, which is quickly rivetted to 
bis umhMsiitmHng by a false- education, which renders 
tlu; eivfiltly mail coo pletciy miserable by a guilty con- 
science. That Use ivec of life is that created spirit 
which God breathed info man's nostrils, see James ii. 
£6, *• Yviihout'lhe spirit : the body is dead." See again,. 
1 Cor, iii. ifl, »*Kuow ye not that ye arc the temple 
t f God. and that ihv spirit of God dwellcth in you?" 
Thus it sipp&ftrs that the spirit dwellcth in matt, and 
gmth life to the body; as such I conceive it to he tho 
tree of life. That the tr*ee of the knowledge of good 
aurf 45v.iI is that which the fig-leaved apron was in- 
tended to bide, is also evident from the following rea- 
sons: 

First.— Tf "focal h *d the tree of knowledge, because this 
free taught man that be was formed of the dust, that he 
might propagate his species; or as Moses uses the ex- 
pression, that he might multiply and replenish the 
earth; and the tree of knowledge teaches us this fact. 
It is also caiied the- fruit of the tree, because ii; 
contains the seeds of generation. If spirits could have 
multiplied without the assistance of bodies of flesh, 
there would have been no need of a formation of the dust 
of the ground; but it appears from sacred writ, that spirits 
could not multiply, without the assistance of a bodily 
formation. See Gen. i. £8, " And God blessed them, 
and God said, be fruitful, and multiply, and replenish 
the earth, and subdue it." This command was given 
to our parents when they were in their created spirit- 
ual state, which proves to us the necessity of a bodily 
formation to enable them to multiply. 

The earth, which our parents were commanded to 
multiply, replenish and subdue, was the bodily forma- 



IS 

4tan which filod to this end gave them, after they wetfe 
created in spirit. For what other has man multiplied 
but his bodily formation? For from the bodies of two 
have sprung innumerable multitudes, and all men, are 
careful to keep the body well replenished with food and 
raiment, which is the sure means of multiplying the 
feody. And to every body there is an immortal spirit? 
and that the spirit, winch is called the man in its crea- 
ted state, will finally subdue the body, which is called 
the earth, see 1 Cor. xv. 53, For this corruptable 
must put on incorruption, and this mortal must put or* 
immortality. This done, the earth is multiplied, re- 
plenished and subdued. . The word earth in this place 
signifies man's bodily formation: for we read that man 
was formed of the dust of the ground, (not earth.) sec? 
Gen. ii. 7; and again, Gen. iii. 17, Cursed is the 
ground for thy sake. Again verse 19, till thou re- 
turn to the ground; again verse 23, to till the ground 
from whence he was taken. In all of which passages 
fchf* word ground signifies the globe on which we exist'. 
But where he says multiply and replenish the earth* 
he undoubtedly means, multiply and replenish the hu- 
man body: for there is no other body that man has 
multiplied hut the human. See Gen. vi. 11, The eartU 
was corrupt. Verse 12, And God looked on the earth, 
and behold it was corrupt. The ground was not cor- 
rupt, or it would have been destroyed; but the earth 
that God looked on and beheld that It was corrupt, 
was human nature. And God said unto Noah, the 
end of all fl h is come before me: And God caused a 
flood of water to cover the face of the ground, whick 
drowned all human nature, except Noah, a preacher 
of righteousness, and his family, from which the globe 
has siuc^ been peopled. 

These arguments Clearly prove, that the earth with U 
man in his created state was commanded to multiply,, 
is the human body. And it is the human bod} t at 
the apostle P»-ter sajs will be burnt up, together 
Witl : works that are therein. See 2 Pet, iii. 10« 
Which burning is the victory of the spirit over the 

£ 



i4 

flesh; for the spirit is a consuming fire, Heb. xii. 28, 
which will finally destroy the lust of the flesh, which 
is the burning alluded to. And man will put off this 
mortal and put on immortality, as before stated. And 
the serpent's head will be completely bruised, as the 
Father promised our parents. This done, the earth, 
(or human nature,) is subdued, and is obedient to the 
Jaw of the spirit of life, which makes free from the 
law of sin and death. See Rom. viii. 2. 

From what has been said on the subject of the fruit 
of the tree of the knowledge of good and evil, the read- 
er will seethe propriety in believing it to be the exter- 
nal parts of gt»##*^^###. .In further testimony of 
which, observe, Adam said* the woman gave me of 
the tree, and I did eat. Eve said, the serpent beguiled 
me, and I did eat. Hear what God said to the woman: 
I will greatly multiply thy sorrows and thy conception; 
in sorrow shalt thou bring forth children. The death 
that Adam died on the day of this transaction, was a 
carnal mind. See Rom. viii. 6. For to be carnally 
minded is death. This fruit is the production of a car- 
nal mind, which is death. Sec the testimony of ay 
apostle on this subject: James i. 14, 15. But every 
man is tempted when he is drawn away of his own 
Just and enticed. Then when lust hath conceived, 
it bringeth forth sin; and sin when it is finished, bring- 
cth forth death. This passage proves xevy literally 
what I contend for. Thus the serpent that beguiled 
our mother was the lust of the flesh; this getting the 
victory over the. understanding, is what is meant by 
the woman's being deceived. The beauty she beheld 
ill Adam, of whose flesh and bone she was formed, 
caused her to yield to his desires- So says the woman, 
the serpent beguiled me, and I did eat; and so says the 
man, she gave me of the tree, and I did eat. And so 
says the apostle, lust when it conceived, brought forth 
sin; and sin, when it is finished, bringeth forth death, 
Tvhich death is the carnal mind. And so said the 
Most High, on the day you e^t thereof, thou shalt surely 
die; or in other words, on thi* ' you eat thereof* thou 



15 

slialt surely be carnally minded. The reason that 
this act is called sin, is because it is a departure from 
the law of the spirit; for as I before stated, if spirits 
could have multiplied, there would have been no need 
of a formation of the dust. But as spirits could not 
multiply without the assistance of a body, and as the 
body to this end is subject to lust, which spirits iit 
their nature are not, this act is called sin, although 
the act is productive of spirits -as well as bodies; for 
every body has a spirit, which gives it life and sensa- 
tions. We read, that man is conceived in sin, and 
brought forth in iniquity. Thus it appears that sin 
is the cause of man's being brought into a state of exis- 
tance. Thus we see the necessity of man's beings 
made mortal and subject to vanity: for if man was not 
mortal and subject to vanity, he could not propogate 
his species. Thus we also learn that sin is not the 
cause of natural death, but of natural life; as such we 
do well to say, that God is the author of sin. Although 
it may sound badly to the cars of some. 1 canntTt Lc}n 
}i; for the truth must begin to prevail. 

That the serpent is the lifet of ttve flesh, will be pro- 
ven in a future .number, under the head of Devil. His 
being cursed above all cattle, shews that man is the 
most miserable of all earthly beings. His going on 
his belly,- and eating dust ail the days of his life, shews- 
that man is earthly minded, and all his desire is earth- 
ly treasures ami earthly comforts; which can never sa- 
tisfy the carnal mind, or fleshly appetite; for manfs 
true happiness consists in love to God and»to each other,, 
Adam was a figure of Jesus manifested in the flesh, see 
Roto. v. 14. His partaking with the woman, his bride* 
shews that Christ would bear the infirmities of human 
nature, his bride, which in respect to individuality 
would be multiplied in sorrow and conceptions; but that 
bride, or human nature, would finally turn her desires 
to her husband, who would protect her; which husband 
is Jesus Christ, the saviour of the world. As relates to 
the argument between the serpent and the woman, I 
Conceive it to mean the contention between flesh ami 



IB 

Spirit. This act being contrary to the nature of fcttfc 
spirit, is opposed: but the flesh being formed for tins 
purpose, it overcomes the spirit, and the whole man is 
subjected to the carnal mind, which was death. Our 
parents' -biding themselves from the presence of the 
Lord among the trees of the garden, I conceive to mean 
an acquitted conscience. After Adam partook of the 
fruit of the tree of the knowledge of good evil, and the 
eyes of his understanding were opened, he became sen- 
sible that his formation of flesh and blood was intend- 
ed to be thus employed in order to multiply. And tQ 
this end, the lust of the flesh was, and yet is, superior 
to that portion of the eternal spirit which is called the 
tree of life, which gives life to the body. And although 
flesh and spirit are united, yet they are contrary t$ 
each other; and as the flesh was intended to multiply 
itself, which is done by the assistance of the spirit, 
which gives life to the flesh, the flesh necessarily must 
be possessed with the greater propensity, or it could not 
multiply, because this act is contrary to the nature of 
the spirit. This is what I conceive Moses to mean, 
Wlitn he says, Adam hid from the presence of the Lord 
among the trees of the garden. The trees of the gar- 
den are the different lusts and propensities of the flesh- 
ly nature; all of which are contrary to the nature of 
the spirit, which in this place is properly called 
Lord, as it is of the Eternal Spirit. And Adam, 
after the transaction, is made sensible of the object of 
his bodily formation, and says or concludes in his un- 
derstanding that 1 have acted agreeable to my nature; to 
this end the Mostliigh formed me of the dust, and gave 
ine a woman who is bone of my bone, and flesh of my 
flesh, in order that I might multiply the human body: 
andin this consideration he is said to be hid,when be had 
only been led by the lust of the flesh, which was con- 
trary to the nature of the spirit. The seed of the woman 
shall bruise the serpent's head. The seed of the wo- 
man is the spirit,and the serpent is the lust of the flesh; 
the flesh is of the male, and the spirit is of the female; 
&r the truth of which assertion, I appeal to the wfc£ 



uoni 



17 



om of the age. See 1 Cor. xi. 8 to 12, <* Far the 
man is not of the woman, but the woman of the man^ 
neither was the man created for the woman, but tho 
woman for the man. Nevertheless, neither is the matt 
without the woman, neither the woman without th6 
man, in the Lord. For as the woman is of the man, 
even so is the man also by the woman; but all things of 
God."' This passage literally proves what I before as- 
serted. 

Thus I have in short, given my belief, and shewn the* 
testimony on which it is founded, relative to the crea- 
tion and formation of the human race, and beg the 
reader to search the scriptures and judge for himself. 
And as to Original Sin; as it was the cause of the exis- 
tence of the whole human family, except Adam and 
Eve, I rejoice to say that God was the author of it ? and 
that it will finally terminate to his own immortal glory* 
as well as that of the whole human race, through 
Christ the second Adam. Why the act has been called 
sin, is because it is an act of the flesh, (and is perfect- 
ly agreeable to the propensities of the fleshly nature, 
which was formed of the dust to this end;) and is con- 
trary in its nature to the nature of the spirit, which is 
of God. See Gal. v. 17, « For the flesh lusteth against 
the spirit, and the spirit against the flesh; and these are 
contrary the one to the other; so that ye cannot do the 
things that ye would/' From this testimony I am of 
opinion, that it was impossible for our first parents to 
withstand the temptations of their fleshly natures. As 
such, the act hi its nature was not sin, because G »d 
intended it for his own elorv, and the srlorv of hiscrea- 
tures; but being contrary to the nature of the spirit, is 
called sin. In a word, I firmly believe that our first 
parents acted perfectly agreeable to the will and plea- 
sure of Deity. The all- wise Creator having determin- 
ed to bring into a state of existence an innumerable 
multitude of immortal spirits like himself, to exist 
through all times for his immortal glory, pursued the 
following ways and means to do it. First, of his own 
•eternal fullness he created Jesus ChrisMn spirit, winch 



18 

created spirit he called his image. Secondly, he ci T'a = 
ted man inspirit,- male and female, in his own ig&ge'w 
That is, the spirit of the male and female was created:* 
in Christ Jesus, who was God's image, 1 hirdiy, a bo- 
dy is formed of the dust of the ground, and into this 
formed body God breathed the male spirit (which he 
had before created in his image:) and man became a liv- 
ing soul, could see, hear, smell, taste and feel, and con- 
sequently was a thinking being; or, as Moses says, man 
was a living soul. Thus man was first created > ti spirit; 
and afterwards formed of the dust into a bodily shape; 
and when the creation entered the formation, although 
contrary to each other in their natures, it was produc- 
tive of life and sensations to the formation of dust, and 
the man became a living soul. This done, God said it 
was not good for man to be alone: that is, no good ca© 
result from this individual formation without an assis- 
tant. So God t'nik a rib from the man's bodily forma. 
How, and of it he formed a female body, and when the 
female creation entered tire female formation, a $mnatj 
was presented to man's view, and she being of his bone 
and flesh, was the proper object of his natural affections. 
So the woman was the help mate for the man. Thus 
the happy pair stood alone, under the parental care and 
protection of the Supreme Eternal, who embraced the 
moment to reconcile his pair, who had become alarmed 
■at their situation, when their eyes were opened to the 
knowledge of good evil, and invented the fig-leaved a- 
jpron to hide the imperfections of human nature. lie 
clothed them with garments of skins, and promised 
them that the seed of the woman (the spirit) should 
bruise the serpent's head. That in the fulness of time, 
the flesh, with all it lusts and passions, should be over- 
come by the spirit; which is perfectly agreeable to the 
nature of flesh and spirit. The flesh in its nature is of 
the dust, and subsists on the productions of its mother 
(the ground) to which it returns, and Iras neither life 
nor sensations without the spirit As such, agreeable 
to the nature of the two, the flesh must finally be sub- 
missive to the spirit. But as the body was formed for 



the purpose of generation, the spirit is submissive <o 
the fleshly nature until the object is accompli shed, and 
then the serpent's head shall be bruised; for the flesh is 
completely dependant on the spirit for life and sensa- 
sations, without which the body is dead. As such, the 
weaker must submit to the stronger. See 1 Cor. xv. 53 9 
For this corruption must put an ineonuption, and ibis 
mortal must put on iniOTortafity. The reader will ob- 
serve that I have said all along that the spirit was i in* 
roorhil; and it will not be denied that the flesh is mop- 
tal and corruptible. Thus generation appeals to have 
been the moving cause of man's formation in fl< slu 
God created and formed a pair, male and female* and 
from this pair sprang all the sons and daughters of the 
human race, each of whom have an immortal spirit? 
originally created of God's own eternal spirit, and 
afterwards begotten through the means of the flesh. 
Which spirit being originally immortal, is not subject 
to change; which agreeable to its nature returns to God 
from whence it came, as the body docs to the ground. 
So much on creation and formation. Search the scrip- 
tures, kr. 

To say that, God did not know that our parents 
would act in the way which they did, until after the 
transaction, would be a denial of the foreknowledge of 
God; and all prophecy, consequently, must fall to the 
ground. To say that the transactions of our first pa* 
rents were contrary or disagreeable to the will anil 
pleasure of the Deity, denies the power of God; for if 
this act was disagreeable to his will and pleasure, he 
would have hindered it if he could: and it* he could 
not have hindered it, although disagreeable to his will 
and pleasure, it shows him to be wanting in power, 
As such, I rejoice to say, as I think: that is, that God 
knowcth all things, as well future as past; has determ- 
ined all events, and has all power in heaven and on 
earth. See Rom. xiii. 1, " Let every soul be subject 
to the higher powers, for there is no power but of God; 
the powers that be are ordained of God." Thus tho 
apostle bears witness to my assertion, But maftj vain, 



id 

TOab»-&aa sought out many invention as substitutes fov 
faith; having forgotten God's real character, and been 
led by the imperfection of human nature, has sought 
tor gods of his own make* and in vain has fallen 
down to gods of wood, stone, brass, &c. which iiv 
ventions of man were the pollutions of the human race 
at the coming of the Messiah. Having in a good de- 
gree escaped these pollutions, through the knowledge 
of our Lord and Saviour Jesus Christ, they are again en- 
tangled in similar difficulties, to wit: creeds, purporting 
to be originally of the apostles; sacraments, purporting 
to be of the gospel of Christ; and rules of faith, pur- 
porting to be founded on the truth of scriptures; all of 
which are the inventions of wicked men, led entirely, 
by the lust of the flesh, and are destructive of man's 
happiness, as wars and fightings, tyranny and oppres- 
sions, divisions and contentions, are the lamentable 
consequences of all religion founded on particular 
creeds, sacraments, or rules of faith. Who art thou, 
O man, that you should tyrannize over your fellow man, 
and compel him ij$ drag out a miserable life of servitude/? 
Who art thou, man, that you should contend with 
your fe|low man, even to the shedding of bloojl? How 
oft is it that whole nations are at wars and the ground 
drenched with the blood of the sons of Adam, for 
whom Christ died? But in all ages, and in all countries, 
where idolatry, or the papal or proiestant religion 
prevails, w ealth begets power, and power begets right* 
The nations are governed by this maxim, and priest- 
craft has always acknowledged this to be right; and to 
this end they are employed, going to and fro through 
the world, they say to civilize mankind; in doing which, 
they make them two fold more the children of hell than 
themselves. The savage tribes knew no law hut to 
love God and each other; had all tilings common; no 
boundaries, no weights, no measures, were necessary 
for the government of those happy tribes. B<{< al s, 
that old serpent, the devil and satan, out of the bot- 
tomless pit, who deceiveth the whole world, has beea 
ireful not tt hi these som af Adam escape his ak 



£1 

ltflPemente. As such, priestcraft has said, these tribes 
ought to be civilized: and to this end a vast number 
of priests are sent out at vast expenses, to all parts of 
the world, to teach the sons and daughters of Adam 
the use of weights, measures and boundaries; and op- 
pression, cheating and stealing are the immediate con- 
sequences. — So much for priestcraft. — This clearly 
shows the need of atonement, to reconcile mankind to 
God and each other; for man's true happiness consists 
in love to God and each other. What is property? 
That ground of which man was originally formed, and 
of which the human race daily subsists, is called pro- 
perty. But who made it property? God first formed 
the ground, and afterwards formed man of the dust of 
the ground, and of the productions of the ground man 
daily subsists. And yet the ground is the property of 
the man! Horrid to relate, that a worm of the dust 
should claim authority over that, of which lie was ori- 
ginally formed, and of which he daily subsists. God 
is a just God, who formed the ground at first, and them 
formed man of the dust of the ground, and on the pro- 
duce of the soil all human beings subsist. As such* 
in the fulness of time the ground must and will be as 
free as air and water; without which there cannot be 
peace and harmony amongst men, for we are all one in 
Adam, and all one in Christ, originally created in spirit, 
and afterwards formed of the dust; and all have the 
same end in the flesh, and the same life in the spirit, 
which is immortal. As such we should love God who 
created and formed us; and if we love him, we will love 
each other: for we are all one in substance and spirit* 
The primitive christians had all things common; see 
Acts ii. 44, 45; sold their possessions and goods, and 
made distribution to every man as he h id need. But 
the anti-christians have taught us to have boundaries, 
weights and measures, which they say is civilization^ 
but more properly speaking it is tyrannization: for ty- 
ranny, cheating, lying, contention and stealing, are the 
immediate consequences of boundaries, weights and 
measures* Truth says, love your neighbor as yourself; 

B 2 



2B 

give and it shall be given unto you, good mea~. 
sure, heaped up and running over shall men give 
into your bosom, Luke vi. 38; and to him that 
m ou!d borrow of thee, turn thou not away. See Matin 
v. 42. But alas, truth is now by a hireling priest* 
hood railed error, and error is daily preached fo? 
truth, and mankind rendered miserable in consequence 
of such absurdities, which abundantly prove the need 
of atonement to reconcile man to God, that they may 
be reconciled to each other, and live in peace and har- 
mony; all men enjoying equal rights, privileges and 
immunities, that God may be all in all. 

Thus I have given my belief on the creation and 
formation of man, who is said to be the noblest work 
of God. But if he is the noblest, he is undoubtedly 
the most miserable, or there would have been no need 
of a mediator, to reconcile him to his God. Truly as 
it was said, the serpent goeth on his belly, and eateth 
dust as long as he lives; and man, in his fleshly nature, 
is always craving and never satisfied as long as he- 
lives; for his cravings are all of an earthly nature, which- 
are of short duration, and consequently tire not calcu- 
lated to satisfy. The wars, revolutions and commo- 
tions amongst the nations, and the divisions, eonten- 
sions and oppressions amongst individuals, clearly show 
that mankind are in a dissatisfied state. King-craft 
says, this is the road to happiness; law-craft says, this 
Is the road to happiness; and priest-craft says, this is 
the road to happiness. The world, the flesh, and the 
devil, keep universal nature in confusion, all for the 
vFtritt of a good shepherd to keep and protect the 
flock from the common enemies. What temporal king 
efcer gave his life for his subjects? What law-giver ever 
gave his life for the people? Or what priest ever gave 
liis life for his congregation? Answer, none, none, 
none. And yet we, the human race, have a King, a 
Priest, and a Lawgiver, who stiled himself the Shep- 
herd, ;uid says thtt he gave his life for the sheep. See 
Jim x* 11. As such, he, the good Shepherd who gave 
&jkti& for the sheep, should be universally obeyed* ad& 



S3 

ftfs sheep, for whom he gave hi s life, is iiuniau nature^ 
universally, or all mankind. He is a King worthy 
to be obeyed. Ois laws arc productive of peace, jus- 
tice and equality, amongst mankinds for he says, all 
things whatsoever ye would that men should do unto 
you/ do ye even so mito them; for 1 his is the .law and 
the prophets. As such he is worthy to he obeyed as 
•universal Lawgiver, as his law can be understood by 
the weakest capacity, and is productive of universal 
peace and justice amongst mankind. His priest-offica 
was universal, for he, as universal priest, gave his 
life for the sins of the world. See 1 John ii. S 9 
And he is the propitiation for our sins; and not for ours 
only, but also for the sins of the whole world. As 
such he is .worthy to be the high priest of the habitable 
earth, and will be universally obeyed as such; for he 
must reign until he puts all enemies under his 
feet. To this end Jesus Christ was manifested in t!ie- 
flesh. He is the good Shepherd that gave his life for 
t\i^ sheep* He. is the King who gave Ins life for Ms 
subjects. He is the Law-giver whose law is easily un- 
derstood, and is productive of peace, justice and equality;- 
and he is the Priest who offered sacrifice for the sins 
of the whole wosdd. All king-craft, law-craft and 
priest-craft must give way to the light and easy yoke 
of the second Adam. A new commandment I give un- 
to you, that is, that yc love one another. Love is the 
fulfilling of the law. If ye love me, keep my com- 
mandment; and this is my commandment, that ye love 
one another. To this end Jesus Christ was manifest- 
ed in the flesh, that lie might t< ach mankind (he wis- 
dom of God, the power of God, and the love of God 
to mankind. An apostle says, If God so loved us, we 
should also love one another. God in his nature i<* 
love, and has proven this his love to mankind by the 
manifestation of the second Adam, to wit, Jesus. And 
if human nature could once believe that God loved 
them, they will also love God; and if e Gml, 

they vull also love each otherf in which state th 
\vili be full of the knowledge of the Lard* as th? 



C*fv<*rihc sea, and God will be ail in all, and he will 
wipe a a ay aij tears from our eyes, and there will be 
no more death, neither sorrow nor crying) for the 
former things vyiU be passed away. To which end' 

THY WILL BE P.Otf&i GOD. 



;o: 



CHAPTER IL 



Qunciliaium; and man being tlie unreconciled, receives the 
atonements 



The prevailing opinion of professing christians 'Ah, 
that tlic supreme God is angry with mankind for their 
sins. That man, by reason of original transgression, 
has offended Deity, and under these impressions man 
ha« certain duties or works of repentance to perform* 
in order to appra$e an offended Deity. But that these 
are erroneous ideas is evident, for God made man as 
he is; * and in him we live, move and have our being, ' 
As such he is not to be influenced by works of the flesh. 
But, man is the unreconciled, and not God. For God 
in his nature is love, and unchangeable; as he was in 
ths beginning so he is yet; and if he was displeased 
with the creature man, he would continue so; for he is 
the same yesterday, to-day and forever. He tempts no 
wian, neither can he be tempted. But man is changea- 
ble; is often offended, disappointed and vexed; has for- 
gotten God's real character, and hewn himself out 
gods of wood and stone, &c. is often attributing to 
tlod the worst of characters, reaping where he has not 
riowed, and gathering where he has not strewed. How 
* jften do we hear men complaining at the times, seasons, 
1 ,e difficulties which necessarily attend human life, &e. 



*# 

which ciearly prove that man is ia nu utircconctlett 
«tate with Deity. But we have neither reason nor evi- 
dence to prove that the heavenly Father is, or ever 
was, displeased at the creature man. But human na- 
ture is inclined to grumble and complain at the works 
of Providence, which shew that man is the unreconciled, 
anil not God. And that man became dissatisfied by his 
transactions in the garden, is evident from his conduct. 
For after Adam partook of the forbidden fruit, the eyes 
of his understanding were opened to the knowledge of 
good and evil: he found himself naked, and endeavors 
to hide his nakedness from God by works of his own 
hands, to wit: an apron of fig-leaves. And excuses him- 
self by laying the blame to the woman. This conduct 
of Adam proved him to be in an unreconciled state with 
his Maker; because Adam knew T he had departed from 
the law of the spirit; as such, he concluded he had of- 
fended Deity. But behold the parental affection in the 
Almighty towards Adam on this occasion. He called 
to Adam in the cool of the day, asked him where he 
was, clothed him with garments of skins, and promised 
him that the seed of the woman should bruise the ser- 
pent's head. Thus the Almighty proved himself to bs 
the friend and protector of our first parents. The reader 
will recollect that.no curse is pronounced on Adam, but 
on the serpent; which proves it) us that God was not 
displeased with the pair he had created and formed, but 
tiiat Adam considered him so, in the first instance; but 
after God clothed Adam and promised him a victory o- 
ver the serpent, Adam was contented.. The Almighty 
liad no reason to be angry with Adam, for he knew as 
well before he formed Adam of the dust, that he would 
net in the way that he did, as he did after the transac- 
tion; as such, he could not be offended, for Adam acted 
if) the way which God intended him to act, which was 
the object of his bodily formation. And to say that 
God loved Adam less, after the transaction, than he did 
before, would represent him changeable. But it is evi- 
dent that a change took place in man after the transact 
flo% or he would not have invented the apron* And Jto 



&6 

fay 1 hat our first parents k>ved God less after iheir trans- 
actions ihan tbey did before, is plating man in bis trtffc 
.G&tir actor* 

From what has been said the reader willsc© the- pro- 
priety in believing man to he in an unreconciled state 
•with God, and has been so, ever since the days of Cain 
and Abel. God had respect to AhePs offering and ijotto 
Cain's; Cain was wroth and slew his brother. Cain no 
/doubt wroth with God also, because God had no respect 
to his offering. This induced Cain to believe that God 
was angry with liira, and if so, he (Cain) would be an- 
$gry with God also; and to this end slew Abel his brother 
by way of revenge. And in ail ages man appears to have 
1)cen of the opinion that God was angry with them for 
their sins; and yet, men continue to he sinners, *for 
Ihcre is not a just man on earth that docfhgoorl 
mid sinneth not. 9 But. it will be recollected that it has 
i)een, and continues to be, the doctrine of professed 
preachers of the gospel, that God is awgry with sinner.^; 
by this doctrine the priests scare mankind into a belief 
itft their doctrine, which is well calculated to set mfmy 
liind at war one with the other; for if once we heiievc 
that God who made -us and who preserves us, is angry 
"with us because »vc are as he made us, which we cannot 
nelp, we are ready to find fault and contend against ali 
who do not think and act as we do; and to this end 
TDan considers himself justifiable in fighting and abus- 
ing his fellow man; and Irort'M to relate, the doctrine of 
professed preachers is directly calculated -to set man- 
kind at sword points with each other. The nations have 
believed this through the craft of priests, and individ- 
uals have followed the example; which clearly proves 
the aeed of atonement to reconcile -mankind with (heir 
Maker, that they may be reconciled also to each bitter. 
I know that the scriptures represent God to be angry 
with the sinner; but such scripture is not to be under- 
stood literally. David said God w ' fts ftttgfjP *Mb t&a 
wicked every dav, but 1 conceive that David alluded 
to the letter of tbo law. God gave the law to Moses, 
und in tbo kiter of tfh.e few 6*>d wtts angry wiffc. stl vtify 



m 

violated if* Hear ihc testimony of an Apostle in tins 
case: sec Rom. v. 20, " The law was given t!mt tbf 
offence might abound: but where sin abounded, grace 
did muclr more abound." Here the Apostle says that 
the law entered in order that Use offence might abounds 
or as he says to the Gallatiaus iii. 24, M The law 
was our school-master to bring us to Christ." That is 
to shew mankind the need of a saviour; for e&ys Christy 
Johnvii. 19, "Moses -gave you the law, but none of 
you keep the law.'* And this is the reason why David 
said God was angry with the wicked, meaning in the 
letter of the law. For instance, where a \m\u \ "iolates the 
laws of the land the executive who is charged with the 
execution of the laws may be said to be angry, because 
the laws which he is charged with the execution of are 
violated; but in this case the executive is by no means 
personally angry with the offender. And thus it was 
with the Supreme; having given the law to the Jews 
and none of them kept it, David said God was angry 
with them, (meaning in the letter of the law) but by no 
means personally angry. For if he was ever angry he 
remains so; for he is unchangeable, which my opposers 
will not deny. Again Moses said Gen. vi. 6, "— * — it 
repented God that he had made man." Here again 
God is represented as repenting at his own worksf 
which passage is by no means to be understood literal-* 
ly, for as 1 ha\c before argued, God knew as well thafr 
man would commit sin, before lie formed him of the dust* 
as he did after the man had sinned. An apostle says* 
Acts xv. 18, "Known unto God are all his works* from 
the beginning of the world." As such we are not justi- 
fiable in believing that God ever repented at the works 
of his own hands. But Moses was writing to an- 
unenlightened people, who were very stubborn and re- 
bellious; wiio had but little knowledge of God's real 
character. As such it was necessary for -him to speak of i 
the Deity in such language as he wo^d he best under- 
stood; as such, speaking or writing of the deluge, he. 
says, " the wickedness of man had become very great/ 
and that it repeated God that he had man.' Such In ir 



m 

guage was well caculated to wean the affections of the 
Israelites from idolatry to the observance of the law. 
But it is evident that God had determined to drown 
the woi hi from the beginning, otherwise that circum- 
stance wotiid represent him changeable, which my op- 
posers will not contend for. For there were compara- 
tively hut few souls drowned in the deluge, who had an 
existence at the time that God commanded Noah to 
build the ark; and if God had not determined this event 
in the beginning, it would have been unjust in him to 
destroy those who came into existence from and after 
the command to build the ark. As such I am bound to 
believe that God had determined this event, as vyell as 
all others, from the beginning of the World; and if so, ho 
lias not repented at his own works. But professed preach- 
ers are daily preaching to mankind that God is angry 
With thesi; that he is often repenting at the wickedness 
ef nnini Re. which clearly prove that they have not re- 
ceived the atonement, and are. in an unreconciled state 
tvith the Deity, and are absolutely ignorant of God's 
real character. In God's communication to thepro- 
jphet Maiachi iii. 6, he says, "-lam the Lord, I change 
not." The apostle James i. 17, says, u with God there 
is no variableness nor shadow of turning." The apos- 
tie John says, first epistle John L 8, " God is love." I 
will-ask the candid reader if we arc justifiable in ex- 
plaining the scriptures i?^io a direct and positive con- 
tradiction? I say we are not. Then the apostle says, 
God is love. David says, God is angry. The prophets 
and apostles say, God is unchangeable. Moses says, 

« -it repented God tiiat he had made man. If those 

passages are construed literally, the scriptures contra- 
dict themselves, and consequently their testimony falls 
to the ground. But we are not to construe 1 tie scrip- 
tures into direct contradictions; for when David says 
God is angry, he means hi the letter of the law. And 
When Moses says it repented God that he had made 
Bii ?, he speaks so as to be the better understood by a 
people who were ignorant of God's real character, as 
Joshua did Vihea he said ' Sun stand still/ And it is 



most certain itmt all who content! that God is angrj* 
With the wicked, or that he is ever grieved at man's 
conduct, are in utter darkness, are ignorant of God'a 
real character, and are in need of atonement to recon- 
cile them to God with whom they are at enmity* 

From what has been said on the subject of atone* 
raent, the reader will see the propriety in believing that 
God is not unreconciled with his creatures men, butthafe 
men are enemies to God, are ignorant of God's real 
character, have sought for gods of their own make, 
are often fretted and grumbling at the works of ProvU 
deuce, complaining at the times, seasons, their disap- 
pointments, &c. and are often striving against each 
other, even to the shedding of blood. Which clearly 
proves that man is in an unreconciled state, and not 
God,- for instance, IF DEITY WAS UNRECON- 
CILED WITH MAN, WHAT WAY WOULD 
MAN GO TO WORK TO CHANGE AN UN- 
CHANGEABLE BEING? But as it is man that 
la in an unreconciled state with Deity, and as man 
in a changeable being, it is an easy matter for 
God (in whom we live, move and have our being) 
to reconcile us to himself. And to this end, God, 
withe dispensation of his providence, has provided a 
mediator whom we call Jesus Christy I have before 
proven, that JesusChrist in spirit, was the beginning of 
the creation of God, and that he was the image in which 
God created man male and female. As such he is tho 
only one calculated to reconcile man to his Mafcerj ami 
to this end, a body of fiesh is begotten of thQ Holy 
Ghost on the body of a virgin; and into this body 
the beginning of God 9 s creation is placed. This done Je- 
sus Christ appeared in the flesh, the mediator between 
man the offended : *and unreconciled, and God, who is 
love and unchangeable: which also prove that man 
was the offended, or God would not have sent the me- 
diator to reconcile him. 

I have now come to take notice of the nature of the 
atonement, and in what way the Mediator lias under* 
tkken to reconcile man to Gtfd. The way which God 



80 v 

iulcsirs Christ has undertaken to reconcile mankind' 
to the heavenly Father, is in teaching tis mortals (he 
real character oi" the Deity. He ..informs us that God 
knur parental friend and protector; that he knoweth, 
all our needs before we ask him; that he will . providd. 
all tilings necessary for our welfare; that he loves man- 
kind as his own offspring; that all things, however 
contrary to our notions, work together for our good in 
the end; and that the only thing necessary to m^n's 
happiness, is to put their trust, in God. These arc 
what the Mediator came to teach mankind: who says 
that by reason of .God's love to mankind, he was sent 
to reconcile us mortals to God, s*c John iii. 16. Fop 
Sod so loved the world that lie. gave his only begotten 
Son, that whosoever believeth in him shall not perish,,. 
hut have eternal life* This testimony of the Mediator 
proves to us that God's love to mankind was the cause 
of his sending his Son into the world, in order to teach 
us mortals the true character of the Deity, that matt- 
kind might be reconciled to God. See verse If. Fop 
God sent not his Son into the world to condemn the 
world, but that the world through him might be saved.* 
This testimony of the Saviour proves to us that God 
did not send his Son into the world to condemn man- 
kind, which proves that God was not the offended; for if 
God was angry with mankind, Christ would have come 
to condemn: but he says himself that God did not send , 
him to condemn, hut to save. These passages abun* 
dantiy prove God's parental love and affection towards 
mankind, see Rom. v, 8. But God commendeth his 
Jove towards us, in that whilst we were yet sinners, 
Christ died for us. As the death of Christ is here 
spoken of as a proof of God's love for sinners* it ought 
to he considered, that this love existed before God sent 
his Son,, and his sending him was a proof of the fact. 
1 John iv. 9* In this was manifested the love of G i\ to- 
wards us, because God sent his only begotten Son into 
the world, that we might live through blip. This pas- 
sage again proves, that the corning of the Messiah was 
a proof of GotHslovc for sinners, see verfe 10.. Here is 



*8i 

love, not iUal we toyed Cod,tmi thatle laved i&^nu zz&t 
bis Son to bo the propittatioQ for our hjus. These pns&%. 
*2Jrs as fully prove that the crmfttig of Christ was tiro 
effect of God's iove towards mankind, ns any one thing 
•an be proven by scripture; which is the principle* 
means towards peror.ciling mankind to God. Wheo 
One f»ai* celc> angry with another, it is evident that 
one or both are m :l%& wrong; in Ibis rase the oiTendetl 
ig informed thai the man whom fie is so mcrh rnragefl 
at ishis best fi iend; that the v&mz of their rtifj^ttirrsiis 
wholly on accoont of wrong apprehensions. This being 
understood, the parties 'become reconciled towards each 
other, and are friendly, And so it is with mankind 
and the Supremo Deity. Mev. from a frn-r cducaf im 9 
ft a ire been taught to believe that God was their eiiervit^ 
*?rg such, if lie hates "ns, we will hate him also, and \vii5 
oppose him in ati his plans; And as God's plan of sej- 
•vaiion is to cause mankind to love, each other, tlfykp 
who are his oppnsers, are using their utmost influence 
<o bring about divisions and contentions amms^jsf man- 
kind, informing ns of another go& w%i requires tv- 
^ventnnce, baplism, and the reiebcUkm of the least c\ 
Bacchus twice a year, &c. and it is evident that this 
god is the pope; n?H * W r^sott^f God's iHifrnit^ an}] 
■opposers, mankind are divided info imutv (HfF^rtMlt 
fleets, f*ach contending against ail fKhcc>; wtycb shew 
•foe need of atonement to reconcile -mrU Hiaractors fa 
God, that they may be reconciled U* ear!? orheV. B^t 
it is evident l}i*$ God is not angry wills mankind, bit 
is our parental friend and protector, who has prov*is 
bis love towards us by sending his only begotten Son 
tons, in order to reconcile ns to himself* i bat we n~my 
be reconciled towards each other; for man's frne hap- 
.pinrss consists in loving iy'.rli other. Thus I havo 
shewn testimony to prn\o that God is i\\v friend of 
mankind, and that ins love towards ns was the eauso 
of his sending the Mediator to ns in order to recon- 
cile ns to God and each other, which will render man- 
kind completely happy. 

Tho Medi&Sbr farther rirfbnife tra tJnvi Go-d kneweftt- 



cur needs before we ask bun, sec Math. vi. 8. For 
your Heavenly- Father knoweth what things you have 
need of before you ask him. Again, verse 25, 26. 
Therefore I say unto you, take no thought of your 
life, What ye shall eat, or what ye skill drink; nor yet 
for the body, what ye shall put on* Is not the life 
more than meat, and the body more than raiment? Be- 
bold the fowls of the air; for they sow not, neither do 
they repp, nor gather into barns: yet your Heavenly 
Father feedeth them. Are ye not much better than 
they? Here the Messiah informs us that the Heavenly 
Father knoweth our needs before we ask him, and that 
worldly treasures are not calculated to produce happi- 
ness. But behold, a large portion of mankind are 
dully calling on him for this, that, or the other; some 
to bless, and aiome to curse; some to save and some to 
destroy; which clearly prove that all who thus call 
4)$j God are in need of atonement, and are ignorant of 
God's real character. For if God knoweth our needs, 
why ask him? For an apostle says, James i. 13, God 
cannot be tempted with evil. And as there is none 
good, our petitions are all evil; for Got! knoveth what 
v>e need better than we do. As such it is vanity to 
call on him in any case whatsoever; for he hath deter- 
mined all events, whom to bless and whom to curse, 
whom to save and whom to destroy; and ncedeth 
not the instructions of mortal man to guide him in his 
plan of universal government. And to this end the 
Messiah informs us, that when we pray, we should 
sa'y, Thy will be done on earth as it is in heaven; and 
this prayer to he uttered wt\h the mind or understand- 
ing, (in the closet wilh the door shut,) see Matth. iv* 
These considerations are well calculated to recon- 
cile man to God, and each other. For if God loves us, 
as before proven, and knoweth our needs before we 
ask him, we have nothing to fear; for he is Almighty, 
ami no barm or mischief can befall us, only by his 
will: and as he is our parental friend and protector, he 
only afflicts us for our good. As such we should put 
frtir trust in hinr. A-gain, Math. v. 4S, 44,43, Y& 



88 



liavc- heard (hat it hath been said, thou sfcalt love tl.r 
neighbor, and hate thine enemies. But I say unto 
you, love your enemies; bless them that curse you, do 
good to them that hate you, and pray for them that dls- 
pitefulty use you and persecute you, that ye may be 
the children of your Father, which is in heaven. For 
Iiemakeih his sun to rise on the evil and on the good* 
and sendeth rain on the just and on the unjust. Here 
the Mediator gives us a further account of the charac- 
ter of the Heavenly Father, that he loves Ills enemies* 
does good to them who hate him, makes Ills sun to 
rise on the evil and on the good, sendeth rain on the 
just and on the -unjustj and recommends those things to 
our notice, that we may be characteristically his chil- 
dren. What a blessed state would mankind be in, if 
they were in full possession of these qualities! But alas, 
the world is in an uproar; all like sheep have wandered* 
from the fold of the good Shepherd. The Romen Ca- 
tholics are in the right way* the Episcopalians are in the* 
right way, the Presbyterians are in the right way, the 
Baptists arc in the right way, the Seccders are in the 
right way, the Methodists are in the right way, and 
many other sects too tedious to mention; each bound 
by a particular creed or rule of faith* and each con- 
lending against all other sects, going to and fro 
through the earth like raging waves of the sea, en- 
deavoring to overwhelm ail other sects by the exten- 
tiou of their own, which is nothing but the spirit of a 
persecuting inquisition. And if all men belonged to 
those sects, the awful consequences would be, that eacSi 
sect would contend for the superiority^ and continual 
wars and fightings would be the end of all. Winch, clear- 
ly shows the need of atonement to reconcile those char*, 
actcrs to God, (with whom they are at enmity,) and 
each other. For man's true happiness consists in love 
to God and man. And so far as we mortals love God 
and our neighbors, we are happy, and no further. I 
know that worldly treasure contributes to worldly en- [ 
joyments; but man's true happiness is founded on a 
due reconciliation to the will of Heavens for all that is, 



3**. 

^ right, And if Got] is a spirit who -knowcth all .our 
needs, and loves us as his qwii oifepstRg, which Jesus 
Christ has attested, what have we to fear? No mau 
can harm us, unless God is willing. We cannot want 
for the comforts of life, unless God is willing. Wo 
could \mt he afflicted, unless God was willing. We 
could not die, unless God was willing, nor we could not 
iive, unless God was willing. Jesus Christ says, M.atth.. 
y\. 9, When ye pray, say, Our Father who ait in hea- 
ven; verse 10, thy will be. done in earth, (the hu- 
man body) as it is in .heav.cn, (the spirit.) From 
this testimony it appears, that we should pray that 
God's will be done m earth; or that we are willing 
that his will be done in earth. And now behold 
man's wickedness, He is not willing to die; he is not 
willing to be afflicted; he is not willing to he disap- 
pointed, nor to put his trust in God tor happiness; 
winch clearly prove that mail is not willing that God's 
will should be done in earth: by reason .of which, man- 
kind are distressed in mind, tormented with a guilty 
conscience, and rendered miserable, all because he is 
jot willing that God's will should be done in earib, 
which proves in the positive that men do not love God, 
For if men loved God they would he willing for his 
will to be done. And now exevy man can judge of 
his own love to God; for so far as men are willing for 
all things to happen, which do happen, so much they 
love God. For nothing can happen contrary to his 
will; and if men loved God they would be contented 
■at all which happens. And as mankind are not will- 
ing that many things which come to pass should como 
to pass, this proves- their need of atonement, to rerun- 
soncile them to God, that they may be willing that 
God's will be done in earth as it is in heaven. When 
:men are perfectly willing that God's will should be 
done in earth, and believe that ail. events happen by 
•the will and providence of God, then mankind will be 
benefitted by the atonement, and enjoy peace and har- 
mony with each other. Those things are what the 
$fedr*toi*Game. to teach mankind* It i? most ; certain. 



8£ 

tjm* flil-evcote happea by the will and Q&&y\ifom$ o| 
God; and tlmi n«|tuiftg ean happen contrary to Uis will 
in evident from scripture prophecy. For God having 
determined a!i event*;, gnlcl^s ail times, things, ways and 
means, so as to come finally, to the determined end; 
can communicate to his prophets future -events; and 
although his future knowledge is communicated to 
2 ; i a n 5 vet all the iaw-craff, king-craft and priest-craft 
that possibly may be, cannot kinder or change in the 
legal God's determined will, As such |bp Mediator 
commands us whencwe pray, to say, thy vvilj be done, 
O'Goii. For his will will be done, in spite of ail op- 
position; sod man's happiness consists- in a- due recon- 
ciliation to (he will of Deity. And (his is the design. 
(;[' the Messiah's mission. To lids end God sent him 
to mankind to reconcile us mortals to the will of Deity, 
see 2 CoivxviiL 19. All things are of God, who hath 
reconciled ns to himself by- Jesns Christ, and hath 
gtvi>« to us ilny ministry of reconciliation, to wit: 
tliat God was in Christ, reconciling the world to him- 
self, not imputing their trespasses unto them, and haiu 
committed unto ns the word of reconciliation. This 
passage proves yery literally what I contend for, 
For if man is reconciled to God, he is never disap- 
pointed, never grieved, nor is fe$ ever uneasy at the 
prospect of any occurence; for God is the author of all. 
things, and nothing can happen wrong; and if we mor- 
tals can view God in his real character, we are per- 
fectly reconciled at all times. For whatever is, Is 
rigid; a full belief of which is reconciliation to God. 
1 know that many events take place contrary to tho 
wishes of OS mortals; but has z.ny lb in; ^happened con- 
trary to Deity? By no means: for. if we could prove 
that any one circumstance ever happened contrary tp 
the wdl of Heaven, we would have no sat is facto ry- 
«v.idence, whereby to prove, that any one thing that 
wow is in the whole universe, is agreeable to his with 
As such we do well to believe, that whatever is, is right/ 
and agreeable to the will of Deity; and so far as we 
ar$. reconciled totho various events. uriti.circiuistauc.e* 



31 

*viiid> attend vumian nature, so far we ara t^feonrilelT 
to God. It betrays a want of the knowledge of God's 
real character, tor 113 mortals to grime and complain 
•at any events which happen. For if we love God we 
are willing that his will should he universally done) 
hm\ if we love him we are never grieved or disappoint- 
ed: knowing that whatsoever is, is right, and agreea- 
ble to his will. These ideas of God and his nature' 
are directly calculated to cause us mortals to love God, 
because lie has first loved us, and sent his Son to be 
the propitiation for our sins. For if we love God we 
will love our neighbor also, which is more than all 
offerings and sacrifices; for if we loved God and our 
neighbor, tyranny and oppression would cease; "wars" 
inid fightings would be no more; emulation and rival- 
ship would find no protection, and all things whatsoe- 
ver we would that men should do to us, we would do 
even so unto them. And God would be all in aii, and 
he would wipe away all (ears from our eyes. But 
these things cannot be until Christ has put all ene- 
mies under his feet; all professed Christians must be 
converted to the faith of Christ, or put out of the way. 
So much on atonement 

I will now show my belief on the cruciftction and 
resurrection of the body of Jesus Christ. Jesus Christ 
is a created dependant being, formed in man for the 
purpose of teaching mankind the nature and real char- 
acter of God. That Jesus 'Christ is a created being, 
see Rev. Hi. 14. These things saith the Amen, the 
faithful and and true witness, the beginning of the 
creation of God. Here St. John says, Jesus Christ is 
tUv beginning of the creation of God, which proves 
him to be a created being. Again, Gen, i. 3, G>d 
said, let there be light, and there was light. This was 
oft the first day. That the reader may have no doubt 
on his mind with respect to this created light, and that 
it is not that light which rules the day and night, gee 
verse 16. And God made two great lights; the great- 
or light to rule the day, and the lesser light to rule the, 
sitghtf he made the stars also. This was on the fourth. 



37 

day. But the light which God said, let there be, which 
he* saw was good, was created on the first day, and 
Jesus Christ acknowledged himself to be that Light. 
See John viii. 12, Then spake Jesus again unto them, 
saying: I am the light of the world. From which testi- 
mony I have no hesitation in believing Jesus to be. tho 
beginning of the creation of God; and consequently he 
is a created being. But the reader will understand 
that he was created in spirit, as man was Man 
was created in spirit on the sixth day, and form* 
cd of the dust after the seventh. Jesus Christ was crea- 
ted in spirit on the first day, and formed in the flesh 
four thousand years afterwards, or thereabouts* 
That Jesus Christ is a dependant being, see John v. 
19, The Son can do nothing of himself. Verse 30, 
I can of my own self do nothing. Chapter vi. 38, For 
I came down from heaven, not to do my own wilt, but 
the will ol him that sent me. Chapter vii. 16, My 
doctrine is not mine, but his that sent inc. Those ac- 
knowledgments of Jesus Christ as fully prove his dc* 
pendence on the Father for will, power and doctrine, as 
any thing can be proven. See again, chapt. v. 19, Then 
answered Jesus and said unto themiVerily, verily, I say 
unto you, the Son can do nothing of himself, but what 
lie seeth the Father do. Chapt. vi. 65 9 And he said, 
therefore said I unto you, that no man a\r\ come unto 
me, except it w r ere given unto him of my Father. Sec 
verse 44, No man can come to me except the Father 
which hath sent me draw him. Here the Son acknow- 
legeth his dependance on the Father for his followers. 
And again he acknowledged his dependanceon the Fa- 
ther in his risen glory. See Math xxviii. 18, And Jesus 
came and spake unto them, saying: All power is given 
unto me in heaven and earth. Here he acknowledgeth 
his dependance on the Father for his risen power. 
I know that Jesus Christ said, I and my Father 
are one; and again he said, the Father dwelleth in 
me, and I in him. But the oneness was undoubtedly 
in agreement or spirituality. For the Son is 
now speaking of his spiritual nature, in which 

D 



38 



|ve and the Father are one; for all spirits were created 
of God's own eternal Spirit, and are one in nature. 
And again, Jesus Christ and the Father are one in 
agreement; for he it is that has taught us mortals th© 
mxlure and character of the Father." He says himself 
that he did not come to do or teach his own will, but 
the will of the Father, In a word; the apostle says, 
that God was in Christ, reconciling the world to hfm- 
self: in which case, the Father -and Son are one m 
agreement. In his Mediatorial capacity, he is in the 
"Fatlier, and the Father in him. For he, asMedh or 
between God and man, was dependant on the Father ioi> 
■will, power and doctrine; as such, the Father w&s In 
him. He was also in the Father, for he is h created, 
defendant being; and the apostle says, Acts xvii. 28, 
in him (th Father) we live, move and have our being. 
I so, the Father dwelt in him and he in the Father| 
and all the benefit which we mortals obtain by the man- 
ifestation of Jesus Christ in the flesh, is in believing 
on him. He is GocPs witness who was sent to us to 
bear witness of God's real character; which witness in- 
forms us that God is our parental friend and protector:; 
that he loves us as his own offspring; (hat he knoweth 
out needs before we ask him, and that he provides all 
things necessary for our welfare; and to this end wc 
should love him because, he has first loved us, and has 
sent his Son to prove this his love to us. 

The body of Jesus Christ represents all human ua- 
line, as well as the whole letter of the law, with all its 
types and shadows. That the body of Jesus Christ re- 
presents all human nature, see Rom. vj 6, Knowing 
this, that our old man is crucified with him, that the 
body of sin might be destroyed, that henceforth wc 
sh oiild not ser\e sin. That the old man here spoken 
of is human nature, which we derive from the old man 
A<h m, is evident. The old .man also in this place re- 
lates to the whole letter (if the law; for he says, the 
eld man is crucified with Christ, that the b dy of sin 
fright he destroyed. The body of sin is human nature 
unite r the law. " See verse 14, For sin shall not have 



30 

dominion over you, for ye are not under the law, hat 
Under grace. See Col. iii. 3, For ye are dead, and 
your life is bid wit!* Christ in God." Here the apostle 
informs the Collossians that they were dead, and their 
life bid with Christ in God. Again, Gal. ii. 19,20, 
For I through the law am dead to the law that I migljt 
live unto God. 1 am" crucified with Christ; neverthe- 
less, I live; yet not I but Christ, livetb in me, and the 
life which I now live in the flesh I live by the faith of 
the Son of God, who loved me and gave himself for me. 
This passage proves very literally what I contend for; 
that is, that tlie body of Jesus represents all human 
nature as well as the whole letter of the law. See a- 
gain, 2 Tim. ii. 11, it is a faithful saying, For if \vy 
l)edeadw 7 ith him we shall also live with hi ai, Here 
the apostle says again, that we are dead with Cftrisi; 
Heb. ii. 9, But we see Jesus who was made a little 
lower than the angels, for the sufferings of death, 
crowned with glory and honor, that he by the grace of 
God should taste death for every man. Here the a- 
postle mjB in the positive? that Jesus tasted death for 
§very man: which proves that his body in figure, is au 
human nature; for, (verse 16,) verily he took not on 
him the nature of angels, but he took on him the seed of 
Abraham;' and as the law was given for the government 
ei human nature; Christ our human nature has magni- 
fied the law, made it honorable, and took it out of the 
way, nailing it to his cross. (See Col. ii. 14.) This 
text proves that Christ's body represents the whole let- 
ter of the law, with all its types and shadows, as well 
as all human nature. And ail the advantages that we 
Mortals obtain by the crucifixion and resurrection of 
the body of Jesus Christ, is to understand what was 
represented by it. The body of Jesus, as before stat- 
ed, represents all human nature, as well as the whole 
letter of the law, with all its types and shadows. The 
death of the body of Jesus Christ, was Vug death or cml 
of the letter of the law. The resurrection of his body 
represents (Rom. viii. 2,) the law of the spirit of 
lUe^ which makes us free trom the Uwol sin urui death* 



46 

By the resurrection of Christ's body we are made free 
from the law of sin and death. The reader will un- 
derstand that which is meant by law, is that given on 
the two tables, as well as all the sacrifices by which the 
!;igh priests entered within the veil. And the death of 
the body of Jesus represents all human nature submit- 
ting to the penalties of the law, and the law satisfied 
ami blotted out. When the spirit comes forth, bursting 
or lending the veil thereof, which is represented by the 
resurrection of Jesus from the dead. Thus by the 
death of the body of Jesus, we learn that all human na- 
ture must die. By his resurection, we learn that there 
Is another life in which all men live in spirit. See Rom. 
>m. 11, But if the spirit of him that raised up Jesus 
from the dead dwell in you; he that raised up Christ 
from life dead shall also quicken your mortal bodies by 
his spirit that dweileth in you. Here the apostle says, 
that if the spirit of him Jhat raised up Christ from the 
dead dwell in us, that he will also quicken our mortal 
bodies by his spirit that dweileth in us. That the spi- 
rit of God dweileth in all mankind is evident, for it is 
his spirit that gives life to the human body. See 1 Cor. 
jii. 16, Know ye not that ye are the temple of God, 
jjuifl that the spirit of God dweileth in you. Here is a 
proof of the fact that G<*d's spirit dweileth in all men* 
Thus the death and resurrection of the body of Jesus 
ieaclvetli us mortals that we are freed from sin, that we 
live to die and die to live again without end. And to 
this end men should love one another, for we are all one 
in Adam, and ail one in Christ; created in Christ Jesus 
in spirit, and formed in Adam in the flesh. As such, 
we are all one flesh and one spirit, and all have the same 
end in the flesh and the same life in the spirit, which 
is immortal and hath no end. As such, we should love 
God who created and formed us, because he first loved 
us, and gave his only begotten Soi to be the propitiation 
for our sins; and if we love God we cannot be dissatis- 
fied at any event that happens, for all things happen by 
Ute will of God, and if we love him we rejoice in the 
spirit to think that he governs ail things, ways, and 
mean% by his unchangeable emnisciency. 



M 

Thus I have given my belief on the nature and ob- 
ject of atonement, and the nature and object of the 
crucifixion arid resurrection of the body of Jesus, and 
request the reader to search the scriptures and judge 
for himself; not to pin his faith to the sleeve any man 
Or set of men, but to the written word of God, which 
will not err. If the professed christians worshipped 
God, and believed in the scriptures of the Old and New 
Testaments, difference in opinion and rules of faith 
would not be found amongst them. But the different 
creeds and rules of faith by which they are governed, 
prove in the positive that they are in outer darkness, 
lost in the wilderness of sin, and iri the bye paths of 
iniquity, and have not received the atonement; for 
Christ is not divided, nor is there but one mode of wor- 
ship for the true God, which is in spirit and in truth; 
Hot by sacraments and ordinances, but with the spirit; 
saying with the understanding, thy will be done in 
-earth as it is in Heaven. This mode of worship is 
productive of love to our neighbor. But all modes of 
worship confined to particular creeds or rules of faith is 
a proof of carnal niindedness and is death. Divisions^ 
contentions, wrath, strife, envying, wars, fighting, and 
rivalship, are the consequences; which prove in the 
highest degree the need of atonement to reconcile those 
characters to God and each other. 

There is a gross error rivetted to the minds of all 
Protestant christians by a false education; which I will 
notice. That is, they say that their religious creeds 
and rules of faith are calculated to moralize mankind, 
and keep them from committing depredations. But that 
this is an erroneous idea they themselves will occasion- 
ally acknowledge. For I, myself, have heard a profes- 
sed preacher say, that mankind grew worse, and that 
proiching appeared to do no good. It is an erroneous 
idea to suppose that the threats of the clergy are calcu- 
lated to moralize mankind, for these have been preach- 
ed up V) mankind in all ages by idolaters to no purpose. 
The civil law is calculated to keep mankind in subjec- 
t!ou. And the professed christian's doctrine is directly 



'4fS 

calculated to make mankind worse sinners than they 
are by nature. For instance, agreeable to the faith of all 
professed christians, repentance atones for ail crimes 
and offences, And if the protectant church ruled the 
go\ eminent, all crimes and offences would go unpunish- 
ed. A man might, if he had will and power, slay ids 
thousands and ten thousands, turn to his church and 
say he had repented, was sorry for what he had done, 
and would do so no more, and he would be restored to 
the fellowship and communion of the church as good a 
christian as ever. Such doctrine, in my humble opin- 
ion, has proved the cause of more sin and villainy than 
every thing else; for it ; holds forth inducements to man- 
kind to commit villainy. For says the honest preacher, 
it makvjs no odds how great a sinner you are, or have 
free]), only repent, and all is well, your happiness is 
Sure. This doctrine of theirs prove them to be led by 
a false education; and are not aware of God's real char- 
acter, which prove that they have not received the a- 
tonement. If any man w ish to show his faith and love 
to God, let him do so by acts of charity and kindness 
to all who are in need; calculating assuredly, that there 
is one God and one Mediator between God and man, the 
man Christ Jesus, who gave himself a ransom for all, 
to be testified due time. Who will have all men to be 
saved and come to the knowledge of the truth. See 1 
Tim. ii. 3, 4 $ 5. 

ISAAC J. FOSTER. 



NO, II, 



ON FREE AGENCY. 



Majs a dependant creature and moves by necessity: and 
consequently he is not a Free Agent, 



Professes preachers of the gospel have said and 
wrote much in trying to prove that man was a free a- 
gentj which doctrine, is the broad road to infidelity. 
For if man was a free agent, God would be often 
disappointed, and all prophecy would, be guess-work., 
Because man can go and come, do this or that; he is 
persuaded that he is a free agent, can serve God or let 
it alone at pleasure. And if so, it had as well be other- 
wise, as there is not a just man on earth which doeth 
good and sinneth not. And yet man is a free agent. 
Miserable doctrine: that morial man should assume a 
power superior to God himself. For if God is un- 
changeable he certainly is not a free agent, for if he 
was a free agent he could change. But as he is unchange- 
able, lie is not a free agent. But mortal man, the most 
miserable of all earthly beings, who was created and 
formed by the unchangeable wisdom and power of God, 
has assumed a power superior to that of his Maker. If 
we may rely on scripture testimony, it is not in the 
power of God to change; as such, he is not a free agent. 
See Malachi iii. 6, For I am the Lord, I change not. 
If this passage is the truth, God cannot change; and if 
lie cannot change, he is not a free agent. But it is by 
the unchangeableness and sameness of the Supreme, 
that the worlds are kept in such admirable order. All 

D 9, 



M 

trie wars &m cc*&2&r>ftons in the wartd; all the earth- 
quakes, the revolutions, changes and eclipses of the 
oarth, sun, moon and stars, have no effect on the Deity, 
because all things exist hy his unchangeable power, 
AH things are known to him, and he comprehends futu- 
rity as a moment past. As such, he cannot change. 
The prophecies also, att> st his um hangeableness and 
foreknowledge. As such, he is dependant on His un- 
changeable omnisciency. And by the power of his un- 
changeablcncss and omnisciency, he created and form- 
ed the heavens and the earth, the sun, moon and stars, 
and all tilings therein exist by Him. 

From what has been said, the reader will see the 
impropriety and disadvantage there would be in free a- 
gency, because it is contrary to the nature of God; and 
consequently, would be destructive to universal nature. 
As such, I rejoice in the belief that God is unchangea- 
ble, the same yesterday, to-day and forever; and that 
he has determined all events. And to this end, I love 
him because he cannot change, and first loved me. 
Whereas, if he was a free agent, he could love us to- 
day and to-morrow hate us. And consequently, he 
would' not be worthy of that worship which his unchange- 
able omnisciency entitles him to. So I conclude that 
Deity is not a free agcnt.But that he is almighty and 
unchangeable, and is entitled to the worship of all crea- 
ted beings. 

The professed preachers have also assumed a power 
superior to that of Jesus Christ. They say that man is a 
free agent. Compare this their assertion, to that of Jesus 
Christ, See John v. 19, The Son can do nothing of 
himself; verse 30, I can of my own self do nothing; ch. 
vi. SB, For I came down from Heaven, not to do my 
own wiii but the will of him that sent me; chapt. vii. 
3 6, my doctrine is not mine, but his that sent me; 
eNpt. vi. 65 9 Therefore said I unto you that no man 
can come unto me except it were given unto him of my 
Father. See verse 44, same chapt. No man can come 
to me except the Father which hath sent me draw him, 
£e<: Mattls, xxh** S6< 'But of that day and huttr know- 



47 

elh wo man; no not the angels, but my Father only; 
chapt. xxviiL 18, AH power is given unto roe in Hea- 
ven and in earth. Those acknowledgments of the Sa- 
viour as fully prove his dependan-e oiVtlte Father for 
power, wili, doctrine, knowledge and followers, as any 
thing can be proven. As such, he was not a free agent, 
but a dependant being. And for mortal man to assume 
a power superior to the Father or Son is more than I 
dare to presume. And I venture to assert that all who 
hold the doctrine of free 'Agency are lost in the wilder- 
ness of sin, and are in the broad road of infidelity; for 
this is the doctrine of devils, not supported by reason 
or scripture, and is directly calculated to make men 
miserable. If any created being was a free agent, he 
could exist, because the life, will and power of all cre- 
ated beings is dependant on the unrhangcableness of 
the Deity. The doctrine of free agency is ih^ key to 
the worship of the beast; and the \\M'\ doctrine itself 
makes all miserable who believe it. For no man can 
believe that he is a free agent until he loses sight of all 
the glorious attributes of Deity. To believe in a freo 
agency man must view God as changeable, loving at 
onetime and at another time hating the same object; 
angry at the sinner, but on repentance grow lovely; fixed 
at a particular place some where in the universe called 
Heaven, yet he is always at Qvevy place on earth at 
the same time. In a word, to believe it\ free agency, 
the man must believe in the infallibility of the pope; 
they must believe that the pope is really and substan- 
tially lord of lords and king of kings; vicegerent of 
Heaven and God on earth, which he is pleased to be 
styled. I know that every professed christian will cry- 
out th.it they do not believe in the pope. But I will 
ask them if they do not believe in the infallibility of the 
pope. Why have they embraced Hie pope's sacraments 
in preference to the faith of Christ? They will no 
doubt answer that the pope ? s sacraments arc scriptu- 
ral. If so, why so much division \n the protectant 
kingdom, with respect to the mode, subject and order of 
tkv sacraments, The protesting kingdom has been 



48 

quarreling and contending for one hundred ft"d fifty 
years, with respect to the mode and subject of baptism* 
and the proper order of the other of the pope's sacra- 
merits. And yet the sacraments arc genuine, because 
the pope has said so* St, John in his prophecy of the 
P-pal empire, says, xii. 9, And the great dragon was 
Cast out; that old serpent called the devil and satan, 
which deceiveth the whole world; he was cast out into 
the earth and his angels were cast out with him. Here 
is the pope with his infallibility, and truly as it was 
said, his seven sacraments have deceived the wliolo 
world. The protectants believe in his infallibility and 
in his sacraments, which they gladly embrace because 
they are free agents. I know the infallibility of the 
pope was denied by Luther and Calvin; but what sig- 
nifies bare words when the creed and sacraments which 
they taught to mankind was an acknowledgment of the 
pope's infallibility. This is the way that the old ser- 
pent has deceived mankind, and caused them to think 
that they were free agents, which makes them misera- 
ble through life. But glory be to Him who shall reign 
until he puts all enemies under his feet. The pope's 
infallibility and the protestant free agency shall have 
nn end. For the judgement shall sit and they shall 
take away his dominion to consume and destroy it unto 
the end; (see Dan'l vii. 26.) Then I say, that no- 
thing in heaven or in earth or the seas is a free agent; 
if there is, it cannot exist one moment. But the su- 
preme Deity is dependant on his unchangeable omnis- 
ciency: and all things either created or formed, are 
dependant on the great first cause. And nothing but 
downright infidelity and unbelief of the scriptures can 
cause man to believe that he is a free agent. 

Those are my ideas relative to free agency, and I 
will now show scripture testimony in support of my be- 
lief. 

It is something astonishing with me that the profes- 
sed preachers of the gospel will often proclaim from the 
pulpit that they are compelled to preach, and yet he is a 
free agent; can do so or let it alone at pleasure. And 



40 

ttgaib, hear them pray, Lord if it be ihy w3I, grant 
that I may. be able to do (his or thatj and yet he says 
Be is a free agent. Miserable stuff. I know that man 
ran do any thing that he is willing and able to do. But 
from whence, will and power? From God alone. Pon- 
tius Pilate believed in the doctrine of free agency, but 
the only begotten of the Father contradicted bis belief 
in positive terms. See John xix. 10, 11, Then saith 
Pilate unto him, Speakcst thou not unto mc? Knowcsfc 
thou not, that I have power to crucify thee, and have 
power to release thee? Jesus answered, thou couldst 
liave no power at all against me, except it were given 
Iheefrom above. Here is a positive contradiction to 
the doctrine of free agency. Again, Acts iv. 27, £8, 
For of a truth against thy holy child Jesus whom 
thou hast anointed, both Herod and Pontius Pilate, 
with the Gentiles and people of Israel, were gathered 
iogeiher. for to do whatsoever thy hand and thy counsel 
determined before to be done. Here the infallible doc- 
trine of free agency is again contradicted by an inspir- 
ed pensman. I know that the people of Israel were 
willing to do by the holy child Jesiis that which they 
did, but this was not free agency, but absolute depend - 
ancy. For he says, they were gathered together against 
Jesus, for to do whatsoever thy hand and thy counsel 
determined before to be done. As such, (Jad having 
determined this event, the Jews are made tho instiMS- 
merits of his determined counsel. For lie give them 
the spirit of slumber; eyes that they .should not see. 
and ears that they should not hear. This done, they 
\icwcd the Lord of glory to be an imposter and false 
prophet, and. crucified him between two thieves. As 
such, 1 say that Herod, Pontius rilate, the Gentiles 
and people of Israel, had no agency in th& affair; but 
were so completely dependant on the Supreme for will, 
power and knowledge, that they are made instruments 
to fulfil bis will. If man was a free agent, he CQuhj act 
contrary to the determined will of Deity; and conse- 
quently, all prophecy might fail. Hut man is a depend- 
| -tint creature, end compelled by necessity to nnrsuc 1!;** 



50 

road which God in his wisdom has directed. Sec Rev* 
xiii. 8, All that dwell on the earth shall worship 
him (the beast) whose names arc not written in the 
Lamb's book. If man was a free agent, he undoubted- 
ly could worship the beast or let it alone. And God 
might be disappointed — for he says by the words o£ 
this prophet, that all that dwell on the earth shall (posi- 
tively shall) worship him whose names are not written 
in the Lamb's book. The worshippers of the beast are 
the apostatized christians of every denomination, and 
although these characters hold to the doctrine of free 
agency, this prophecy proves that they are compelled to 
worship the beast, by the determined counsel and fore- 
knowledge of God. See again, Rev. xvii. 17, For 
God hath put in their hearts to fulfil his will, and to a- 
gree and give their power and strength unto the beast, 
until the words of God shall be fulfilled. Here the 
apostle says in the positive, that God hath put in the 
hearts of men to worship the beast— and yet the wor- 
shippers of the beast say they are free agents, can do so 
or let it alone. This is assuming a power superior to 
God, for God says they shall worship the beast; they 
say they have power to do so or let it alone; which 
proves them to be enemies to God, enemies to truth, en- 
mies to the happiness of mankind, and enemies to the 
faith of Christ. And are friends to the infallible sa- 
craments of the pope, friends to tyranny and oppres- 
sion, and friends to wrath, strife, envying, emulation 
and confusion amongst mankind. This js my sacred 
opinion, which, as 1 said before, is founded on the truth 
of the scriptures. Again, see John vi.44, No man 
*:an come to me except the Father which hath sent me 
draw him. This text says that man is not a free 
agent; for if man was a free agent, he could come to 
Christ without being drawn by the Father. As such, 
all *ho hold to the doctrine of free agency do not be- 
lieve in the scriptures of the Old and New Testaments, 
^vhich will be proven in a future number. For as I 
said before, the doctrine office agency is the broad 
i-oad to infidelity; it is the key to the worship of the 



Si 

beast, and is a denial of the scriptures of the t)ld anft 
New Testaments; it teaches truth to be error, and er- 
ror to be truth. And hence the necessity of a belief m 
a devil and a hell to keep such infidels in subjection. 
This they will acknowledge in terms, for say they, if 
I did not believe there was a devil and a hell I would 
do all the harm or mischief I possibly could in this life* 
but the fear of hell and its flames keeps me quiet. 1 
will ask the candid reader if a gallows is not a better 
remedy to rid the world of such characters than a fic- 
titious hell. The man who acts honestly through fear 
of being punished after he is dead, is not entitled to the 
privileges of the faith of Christ, who says, this is my 
commandment that ye love one another* If men loved 
each other they would do each other no injury, and we 
Would have no need of either gallows or hell to keep 
men in bounds. I lately heard a professed preacher 
say, that if he thought there was not a fixed place some- 
where in the universe called hell, to torment men in af- 
ter they were dead, that he would burn his bible. This 
acknowledgment of hisatonce show r ed his mind on the 
subject— he no doubt would be in mischief continually 
were it not for the fear of he!!. And to this end the na- 
tions long since have determined that, a gallows, prison, 
pillory, whipping-post, &c. is far preferable for the go- 
vernment of infidels to a devil, hell or purgatory. But 
as man's true happiness consists in love to God and 
each other, let them once believe this, and there will be 
no need of |ruiiishijtci)t, neither corporal nor infernal* 
for which 1 pray 3 



ON HELL, 



Hj&ii is trouble in this life of mortality, occasioned %j 
contrary principles of the miitd. 



Professed preachers of the gospel labor to convince 
mankind that there is a fixed place somewhere in the 
universe called hell, which they represent to us to be a 
vast fire, which burns with unabated fury and is never 
quenchedj and in this fire they tell us departed souls or 
spirits, are tormented as long as God exists; and that 
the sufferings of those who are thus toraiehted afford 
pleasure to all who arc injiappiness. To believe which, 
is calculated to derange the minds of at!. To think 
lifat the heavenly Father has prepared such torments 
.fur his own offspring, and that the suffering of our fel- 
low creatures will afford us pleasure, seems to me to be 
contrary to God and nature. If there is a fixed hell, 
such as the hired preachers describe to us, where is it? 
IVc have uo account in history neither sacred nor pro- 
fane of any such place. Yet those characters can de- 
scribe the color of the flames, and the stench, as well as 
the screams and groans of the tormented; and yet, 
lib person ever satf such a place, nor have we 
any account in history of such a place, nor is there 
lirij use for such a place. For, God is able to torment 
the wl< k d Whilst in a state of mortality, and after the 
spirit leaves the body there cannot be any more suffer- 
ing: for the body returns to dust as it was, and the spi- 
rit" to God who gave it. See Eccl. xil 7, The spirit 
b yig created of God's own eternal spirit is immortal 
arid cannot suffer or feel pain. And to think that the 
all wise Creator has created a lie!) of burning flames to 
torment his own children in, as long as he exists, is more 
than I dare to believe whiUt I believe my Maker to be 
an all-wise, merciful and good (5ml. Where tthulri be 
tl)e justice in God to punish the spirit for an offence 



33 

avifjimtted by iho flesh? Man could not commit sin if 
he was not mortal, and as sin is the erfect of mortality, 
mortality must be the sufferer; and that Hie mortality 
can suffer after the spirit leaves it, I deny. For, with- 
out the spirit the body is dead, having neither life nor 
sensations, and of course cannot suffer. 

I am perfectly willing to believe in such a hell as we 
have an account of in the scriptures. But I am not 
Willing to believe in Mahomed's hell, or the Pope's pur- 
gatory. The scriptural hell is a troubled conscience, 
produced by contrary principles of the mind, which I 
will clearly prove to the satisfaction of every candid 
reader, if he will give credit to scripture testimony. 
The fust account i will notice of the scriptural hell is 
ibund in Deuteronomy, chv.pt. xxxii, which chapter is a 
prophesy of Moses concerning the failing awaj of Is- 
rael from the trine God, to the -worship of that which 
was not God; who says, verses \7 and 18, Tuey sa- 
crificed iirttft devils not to God. To gods whom they 
knew not, to gods that came newly w\v 3 whom their fa- 
thers k?)ew not. Of the rock that begat them they 
were unmindful, and had forgotten G od that formed 
them. And says in consequence of such idolatry, verses 
£2 to 25, A fire U kindled in mine anger, and shall burn 
unto the lowest hell, and shall consume the earth and 
set on fire the foundations of the mountains. I will heap 
mischief upon them. I will spend mini* arrows u,)ou 
them. They shall be burnt with hunger, ami devoured 
With burning heat, and with bitter destruction. 1 will 
also send the teeth of beasts upon them, with the 
poison of serpents of thedtrat. The sw^rd without ami 
terror within shall destroy both the young man and the 
virgin; the suckling also with the man of grey hairs* 
In tins passage we find the word hell means trouble niti 
distress in this life of mortality; and why it is Said, 
th<5t a fire was kimUed. which would burn to the lowest 
hell, is this, for as much as the JV.ws had received 
some light and instruction from the Supreme, and af- 
terwards to fall away to idolatry, that they wool L iii 
consequence of such falling away, be filled With fearful 



04 

apprehensions, contrary principles of the mind, and 
consequently a troubled conscience. And in addition to 
these troubles,the sword without and terror within, they 
would be reduced to a contemptible situation. Which is 
their case at present, and has been since the end of the 
law dispensation, which our Saviour in the parable of 
the rich man, also describes as being in hell in torments. 
Again we hear David's complaint: 2 Samuel xxii. 5, 6, 
When the waves of death compassed me, the floods of 
ungodly men made me afraid; the sorrows of hell corn- 
passed me about, the snares of death prevented me. 
Thus the patriarch David informs us that when his en- 
emies distressed him, he was compassed or surrounded 
with troubles, which he called hell. Let the reader turn 
to 2 Samuel xxii. chapt. and read it attentively, and he 
will at once discover that David's hell was trouble in 
this life of mortality. Again Ps. ix. 16, 17, The 
Lord is known by the judgments he executeth: the 
wicked is snared in the works of his own hand. The 
wicked shall be turned into hell and all the nations that 
forget God. This passage of David is often quoted by 
professed preachers to prove a fixed place of punish- 
met called hell, where the wicked wiil he punish- 
ed as long a^ God exists. But hear what the same 
David says concerning the wicked which are cast into 
heii: Ps. x, 15, 16, Break thou the arm of the wicked 
and evil ijian, seek our ttij? W-M kedness .until thou find 
none. Her*" D;c\id.savs, the arm (or power) of the 
wi< ked wiii be broken, and that God will seek out his 
Wickedness until he Studs norm; which proves to us ih*t 
there will be an end to %m 9 and if sb, an end to misery. 
As such the wicked and ail who forget God, b^ing turn- 
ed into hell, cannot menu any thing mure than] fi£ij\lie- 
ing turned into trouble during this life of mortality. 
See Ps. Ixxii. speaku got Christ's kingdom^ v., 5.) they 
shall fear Ihee as long as the sun aid moon endmcth 
throughout all generations; verse 9, they that dwelt in 
the wilderness shall bow before him, and his e?u i ies 
shall lick the dust. No one will deny that the wicked 
are Christ's enemies, and that his enemies* licking I Ml 



srs 

dust also means the same as their being turned into 
hell, and all saved at last. See verse 11, Yea all kings 
shall fall down before him, all nations shall serve him; 
verse 17, His name shall endure forever; his name shall 
be continued as long as the sun, and men shall be bles- 
sed in him. All nations shall call him blessed. 
From this testimony the reader will agree with me 
no doubt, that David's hell means trouble and tor- 
ment in this life of mortality. And that ail mankind 
will finally be blessed in Christ Jesus. Again, Ps. xvi. 
8, 9, 10, I have set the Lord always before me, because 
he is at my right hand, I will not be moved, There- 
fore my heart is glad and my glory rejoiceth; my flesh 
also shall rest in hope, for thou wilt not leave my soul 
in hell, neither wilt thou suffer thine holy one to sec 
corruption. By this testimony David informs us that 
he had faith in Christ, by reason of which, his heart 
was glad, big glory rejoiced and his flesh rested in hope; 
for what? because his (David's) soul would not be left 
in hell; which means this, David's mind (by reason of 
his faith in Christ) was in peace; it was not left in trou- 
ble, as it had been previous to his obtaining faith; for 
David was not dead yet, and he says his soul would not 
be left in hell; which goes to say that it had been there, 
but by reason of his faith in Christ it was not left there. 
David not doubt like other men was often troubled in 
mind, but as soon as he obtained faith in Christ his 
niind(wich is called the soul) was not left in trouble, which 
lie called hell. From this testimony the reader will at 
once discover that the hell which David so often speaks 
of, is nothing more than a troubled conscience or mind, 
which proceeds from contrary principles in the under- 
standing. Again see Ps.cxvi. 3, 1 he sorrows of death en- 
compassed me, and the pains of hell got hold upon me; I 
found trouble and sorrow. Here-David says that the pains 
of hell got hold on him, even whilst he was yet living. 
Professed preachers tell us that we suffer the pains of 
hell after we are dead. David was undoubtedly living 
when he wrote the Psalms, and he says positively in 
this place, that the sorrows of death compassed hmu 



56 

#,and the pains of hell got bold on him, and that lie found 
trouble and sorrow. Which clearly proves that the 
hell he spoke of was trouble in this life of mortality. 
Hear the testimony of the prophet Jonah chapt, ii. 1, 2, 
Then Jonah prayed to the Lord his God out of the fish's 
belly, and said I cried by reason of mine affliction un- 
to the Lord and he heard me; put of (he belly of he!! cri- 
ed I and thou heardest my voice. From this testimony 
of the prophet, it appears, if there be a fixed place call- 
ed hell, as the preachers say, that it has a belly to it; but 
the reader will at once discover that the belly of hell 
was the fish's belly. And why Jonah called it hell was, 
because the belly of the fish produced conscious 
guilt in the mind or understanding of Jonah, and for 
this reason Jonah called it the belly of hell, which means 
the belly of trouble. There are many other texts in 
(he Old Testament, which contain the word hell, but in 
each of them the word hell means trouble in tins life 
of mortality, cither in body or mind; as such, I pass to 
notice home passages in the ^cw Testament, 

Tie first account we have in the New Testament of 
hell, is found in Matth. v. 22, But whosoever shall say 
thou fool, shall be in danger of hell- fire,. 

To understand the meaning of the phrase 'hell fire/ 
1 will call the attention of the reader to the whole pas- 
; nc;e. See. 21 and 22, Ye have heard that it was said 
by them of old time, thou shalt not kill, and whosoever 
shall kill shall be in danger of the judgment. But I 
say unto you, that whosoever is angry with his brother 
without a ( -ause, shall he in danger of the judgment, and 
whosocvt r shall say to his: brother raca (vain, empty) 
shall he in danger of the council; but whosoever shall 
say thou loo! (unjust or idiot) shall be in danger of hell- 
fire. The Jtws had two courts, one (ailed fh^ judg- 
mc -ut', which j- --dged by the law, whose jurisdiction was 
confined to matkCss relative to the letter and meaning 
id' ila: law (if commandments. 1 his court consisted of 
twentyjluve judges, and had jurisdiction in caees of 
murder as well as other personal injuries done through 
anprr.Thc other court, called the ceinuih or saub^diiiti. 



57 

consisted of seventy-two judges, had jurisdiction m all 
cases other than such offences as wm punishable by tho 
law of Moses, such as slander, blasphemy, &c. Before 
this court our Saviour was arraigned and tried. And 
the meaning of the passage appears to b6 this: whosoe- 
ver kills or is angry with his brother without just cause, 
is in danger of being arraigned before that court called 
the judgment. And whosoever blasphemes or slanders 
is in danger of being arraigned before that court cab- 
led the council. And whosoever says thou fool, although 
this offence was not cognizable in either of the courts, 
yet the offender should be in danger of a guilty con- 
science, by reason of the divine light shining on his un- 
derstanding* And as this divine light proceeds {mm 
the Father (who is a consuming fire) and is productive, 
of condemnation and guilt; it is called hell-fire, which 
means trouble-fire. — Trouble-fire is whatfis meant by 
this passage. The word fire throughout the New Tes- 
tament undoubtedly means the same. 

John the Baptist saidjChrist would baptize with fire, 
and that the trees (or wicked men) should be hewn down 
and cast into the fire, and that the chaff would be burnt 
up with unquenchable fire. SeeMatth. iii. The Son o4: 
man said, Luke xii. 49, that he had come to send fire 
on the earth. And again he said, Mark ix. 49, that 
every one should be salted with fire. All of which I 
conceive to mean the same fire; and if unquenchable, as 
John the Baptist said, it undoubtedly is the spirit of 
God; for an apostle says, Hcb. xii. 29, our God is a 
consuming fire. For what else but the nature of God 
can justly be called unquenchable fire? If any other 
priciple or power which is in the universe, can justly 
bear that appellation, it must be equal with God him- 
self— for the apostle says that God is a consuming f\vr 9 
and it would be erroneous to suppose that God was 
quenchable, or that there is other unquenchable fire 
than that called God. And this fire of eternal truth will 
undoubtedly destroy erery thing that is opposite or con- 
trary to its nature; but it has no power to destroy its 
own nature or its offspring, which offspring is the spi~ 



58 

rits of all mankind. From what has been said on the 
subject of this fire, the reader will at once see that this 
ft re is that which produces love to God and man; which 
is so far from proving the endless misery of the sinner, 
that it is the only possible means of his salvation, 
though his works or wicked principles be consumed by 
it. See 1 Cor. iii. 13, 14, 15, Every man's vvoik shall 
be made manifest; for the day shall declare it, because 
it shall be revealed by fire, and the fire shall try every 
man's work of what sort it is. If any man's work a- 
bide which he hath built thereupon, he shall receive a 
reward. If any man's work shall be burnt, he shall 
suffer loss; but he himself shall be saved,yct so as by fire* 
Here the apostle declares that this (ire is the salvation 
of every ii&Kii, though his works be burnt by it. But as 
I said above, this fire has no power to destroy its own 
nature or its offspring, which is the spirit of every man. 
See verse 16, Know ye not that ye are the temple of 
God, and that the spirit of God dwelleth in you. It is 
a portion of God's own eternal spirit that dwelleth in 
every one which gives life to the body of clay. And 
thus it is, that this divine fire has power to destroy the 
fiesh or the works thereof, but has no power over its 
own nature. And so it is that our works are burnt by 
this fire; but we are saved by it. Why it is called hell- 
fire, is because this divine fire communicates to the 
earthly Adamic nature. That it is inferior to the 
heavenly nature, and must submit to its divine truth, 
'which produces guilt and condemnation in the mind, 
'■which is called hell, and being produced by this divine 
light which is fire, it is called hell fire or trouble-fire~ 
for instance, all the vile appetites of man, were they 
gratified without the least restraint, could never pro- 
duce this hell or trouble, without the reflection of divine 
truth on the understanding. Though the body might be 
debilitated by it, and impregnated with disorders, yet no 
disturbance is felt in the mind until a divine principle 
wakes up like alight shining in a dark place. As when 
a traveller enters a dark cave for rest, though poison- 
ous stt-pents afahie there, yet he is not disturbed until 



59 

the sun rises and discovers to him by what he had becu 
entertained. He is shocked and is in great distress un- 
til he makes his escape. Now it is evident that this 
traveller's trouble was produced by two circumstances: 
first, the serpents' being there, and secondly, the light's 
giving the knowledge of them. But this glorious light 
of heaven is by no means to be accused for having tor- 
merited the traveller; and yet were it not for this light 
lie would not have been troubled. So it is *\ith mortal 
man; he might enter into all the vile ambitions of a, 
carnal mind, he might indulge his fleshly appetite m 
cv ry sensuai pleasure, he might indulge Ids feet in eve- 
ry by-path, his eyes in ^vory fleshly lust, and his hands 
in blood, and feel no remorse, were it not for this fire, 
which all the floods of corruption can never quench.— 
And to this end it is called hell-fire, which me uis trou- 
ble -fire; which is nothing more than the divine light 
shining on the understanding, which produces guilt and 
condemnation in the understanding. This was the 
principal object of the Messiah's mission to send this 
fire on the earth, as he said himself, Luke xii. 49, and 
that every one should, Mark ix. 49, be salted with fire. 
And <»gain he says, John viii. 12, I am the light of the 
world; which light the Evangelist says, John i. 9, light- 
eth every man that cometh into the world. But if this 
divine light is productive of a troubled conscience, it is 
not to be accused, as it is the salvation of the sinner. 

From what has been said, the reader will see the 
propriety in believing that it is thesupremeDeity in his 
divine nature, which is The fire that professed preachers 
call hell-fire; and that this same fire is that a hich Je- 
sus Christ came to send on the earth, which is produc- 
tive of peace, and love to God and man. And this 
same fire is the salvation of the sinner, although his 
works (or wicked principles) are burnt by it. Again, 
Matth. v. 29, for it is profitable for thee that one of thy 
members should perish, and not that thy whole body be 
cast into hell. This I conceive to be the same hell as 
before mentioned in the 2£d verse of the sune chapter, 
which I haye just explained* and means trouble in this 



60 

liftf. The members here spokeu of, which our' Lord 
commands to be cut off and cast away, I conceive to 
mean inclinations or forms of worship, which arc con- 
trary to gospel light; and that man would be more hap- 
py if he could divest himself of those prejudices, al- 
though it would be as difficult for him, whilst unenlight- 
ened, to divest himself of such principles or notions, as 
it would be to part from an eye, hand or foot. And the 
consequence would be, if mankind were not divested of 
such members, that the whole body would be cast into 
trouble by reason of gospel light; or as it is in St. 
Mark ix. 43, 44, to be cast into hell, where their worm 
dieth not and the fire is not quenched. Here we have 
the fact stated in plain terms. That the hell here spoken 
of, is trouble in this life, is evident from this testimony 
— for the hell here spoken of is where their worm dieth 
not and the fire is not quenched. That their worm i^s 
the lust of the flesh, my opposer with his eyes half open* 
will not dispute. The Saviour does not say the worm, 
as of one, — but their worm; which is the lust of the 
flesh. And the fire that is notquenched is that portion 
of God's spirit which gives life to the body, and of 
course, as the spirit of man is a part of God's own e- 
ternal spirit, it is unquenchable. If my opposer should 
deny that God's spirit dvvelleth in every man, let him 
turn to St. Paul's first epistle to the Cor. iii. 16, know 
yet not that ye are the temple of God, and that the spi- 
rit of God dwelleth in you. See again, chapt. vi. 19, 
20, which testifies the same. And in further testimony 
that their worm is the lust of the flesh; and the fire that 
never is quenched is the spirit, see Gal. v. 17, for the 
flesh lusteth against the spirit and the spirit against the 
flesh, and these are contrary the one to the other. Here 
is their worm that dieth not, as also the fire that is ne- 
ver quenched, and the flesh and spirit will continue to 
lust against each other until we put off this corruptible 
and put on incorruption; but not after death. A- 
gain the Lord said to his apostles, Matth. x. 28, fear 
not them which kill the body and are not able to kill the 
soul; but rather fear him which is able to destroy both 



eotTl and body in hell. The soul is the sensations oV 
mind, as I have already proven; and man has no power 
over the -sensations or mind. As such, the apostles 
were commanded not to fear men who kill the body, and 
were not able to kill the mind or thinking powers; but 
rather to fear God who had power to destroy either the 
body or mind. And to this end, the apostles could de- 
liberately exhort their enemies whilst in U\g agonies of 
death; which proves that man has no power to kill the 
soul or mind. If so, the minds of the apostles would 
liave been destroyed, for they were often beaten, stoned^ 
Ac. for the doctrine they advanced, but to no effect; fox* 
.God only has power over the mind or sensations. 

The next passage I will notice concerning hell, is is 
iiukexvi. chapter, beginning at the 19th verse: The 
rich man and Lazarus. As this passage is the protes- 
feint's strong clue for hell, and torments after death, I 

,will recite the whole paragraph, and show the reader 
that it alludes entirely to this life of mortality: — There- 
was a certain rich man, which was clothed in purple and 
fine linen and fared sumptuously every day. And there 
was a certain beggar named Lazarus, which was laid 
at his gate full of sores; and desiring to be fed with the 
crumbs which fell from the rich man's table; moreover^ 
the dogs came and licked his sores. And it came to pass 
that the beggar died, and was carried by angels into 
Abraham's bosom: And the rich man also di^d, antj 

I was buried; and in hell he lifted up his eyes, being in tor- 

I merits, and secth Abraham afar off with Lazarus in his 
bosom. And he cried and said, father Abraham have 
mercy on me, and send Lazarus that he may dip the 

j tip of his finger in water and cool my tongue, for I am 
tormented in this flame. But Abraham said, son re- 
member that thou in thy lifetime receivedst thy good 
things and likewise Lazarus evil things: but now he is 
comforted and thou art tormented. And besides ali 
this, between us and you there is a great gulph fixed; so 
that they which would pass from hence to you cannot^ 
neither can they pass to us that would come from thence. 
Then he said, I pray thee therefore father that thou 



6S 

wouldst send him to my father's house, fori have five 
^brethren, that he may testify unto them lest they also 
come into this place of torment. Abraham said unto 
Iiim, they have Moses and the prophets let them hear 
them. And he said, nay father Abraham; but if one went 
vmto them from the dead they will repent. And he said 
nnto him. if they hear not Moses and the prophets nei- 
ther will they be persuaded though one rose from the 
dead. 

This account, professed preachers tell us, is a literal 
Account of the death of a rich man, and his torments in 
hell after death; and also the death of a beggar, and 
Ms happbiess after death. But that this account of the 
rich man and Lazarus is a parable, my opposer, (if in 
las right senses) \\ ill not deny. But wheiher it be si 
literal or figurative account, my opposer cannot pro.ve 
I>y it that any other two will ever share the fate of the 
rich man and Lazarus, or that even those characters 
continued in the state here described, to a never-ending 
eternity, or as long as God exists. If there is a fixed 
place called hell,whese king is the devil, as represent- 
ed by professed preachers — it seems strange to me that 
this place t>f torments is in sight of Heaven, or Abra- 
ham's bosom, where the subjects confined in each are 
permitted to talk together. How would his Satanic 
majesty like to hear one of his subjects petitioning A- 
feraham for comforts, and to warn his brethren lest they 
come into his majesty's dominions. This is undoubt- 
edly rebeHiGn; as also, Abraham signifies -his willing- 
mess to relieve the wants of the rich man, for he says 
they which would pass from hence unto you cannot by 
reason of the gnlph, which also is rebellion against 
Heaven- And a kingdom divided cannot stawj And 
again, I will ask those who make high professions of 
religion, if they could enjoy peace and happiness in A- 
T>raham 9 s bosom, seeing their fellow creatures, say their 
own wives, husbands, or children, in torment?! I can 
answer for myself, and leave the reader to anfwer for 
liimself. I am perfectly sensible that 1 neveriball be 
perfectly happy whilst I retain the recollection that 



! 



&* 



e> 



Iticre is so much as one individual of the human ■ family" 
suffering torments that never will end. Whit ftiafi can 
enjoy peace under the shrieks and groans of the afflict- 
ed or dying? None who are enlightened with Heaven- 
born charity* 

The word death, in the scripture sense, has been 
miserably construed, as weli as the whole volume. The 
word death in the scripture sense, is the carnal miftdy 
see Rom. viii. 6. This is the death which Adam died 
on the day of transgression. That the carnal mind is 
the death that the rich man and Lazarus died, is evident 
IVom the Saviour's testimony; see John xi. -11,14, Laza- 
rus is not dead but sleep th, See Ma- k v; 39, Give place,; 
for the damsel is nut dead but sleepctli. From this tes- 
timony, it appears that the word death or died, often 
signifies the carnal mind — and that live literal death of 
the body is often called sleep. As such, when the Sa- 
viour says, the beggar died and was carried by angels 
into Abraham's bosom, he no doubt inearr* iho carnal 
mind. ■ For it is evident thai tins rich man*;? sufferings- 
is in this life of mortality; for lie wished to have his 
tongue cooled, which proves that he was in the flesh; for 
every one knoweth that this body dp flesh returns tcr 
dust when the spirit leaves it; and that the next life is a; 
spiritual life; and if we may believe Gl>rist 9 stesthnoi$y, 
Luke xxiv. 39, A spirit hath not flesh and bone :k 

(dearly proves that the rich man's sufferings* ai e in tl 
life of mortality. If the reader wiii give a little 
(tori to the paragraph, ■ lie will at once see th&t it i3 apaiv 
able, and alludes entirely to the adultery of ti 
priest committed in rejecting The gospel, and a. 
to the-fctter of the law, which led to the destructioj 
U*mp!«ind dispersion of the nation of the Jews; 
sliuahin of the Jews ever since is what is meant by the 
rich man's death, burial and torments. Ills live brethren 
we?e the i ve sects of the Jews, Scribes, Pharisees, Sa~ 
rioceeslEsuus and Hcrodeans, which constituted the? 
| whole nation, of which the high priest was the head arid 
'representative, for whom lie offered sacrifices day by 
I day. iSie rich man's clothing is purple and fine linen, 



64 

'Which was the artier of ilic high priest's dress, a<greoaUi3 
io the law of Moses, (sec Ex. xxviii. 4,5,fc f ),His$tnnjp- 
tuousfarc every clay, was the lyihes he received of the 
whole nation, (see Lev. vii. 31 to last, and Ileb. vii. 5,) 
The beggar Le.zarus' dying and not buried but carried 
jfry angels into Abraham's bosom, signifies the reception 
ufthe Gentiles into .'Abraham's faith through the light of 
%hc gospel, fc liich was communicated to them by the a- 
posUes, who are the angels. And the situation of the 
■kjcutilesover since the destruction of Jentsalcffi, is what 
is meant by the beggar Lazarus' dying, and being car- 
ried by fcngels into -Ahi'Hh'uspV bospm. And the situ- 
ation of the Jews ever since the destruction Jerusalem, 
jawinit is rft$atiMiy the tick man's dying, being buried, 
^ndin hell (or trouble) lilting up bis eyes in torments* 
The word LaftaVus, in this place, signifies faith, and the 
.apostle says, Gal, iii. 9, They who are of faith arc bles- 
fieil wkh faithful Abraham. And are said to be in 
r *!&r&h&ui'& bosom* Thai the rkh sir.ui, Signifies* 
i^sc whole nation of the Jews, is further evident 
ihnn his calling Abraham father, and from Abra- 
ham's calling him so??, as also from Abraham's telling 
Ivkn that ins live brethren bad Moses and the prophets, 
and to hear them; which the Jews continue to do, and 
( ;ue not a fig for Christ and the apostles. And again, 
Abraham saystothe rich man, remember that thou in 
1 hy lifetime rcceivedst thy good things, and likewise 
'Lazarus evil things, but now lie is comforted and than 
s>a t tormented. The rich man's lifetime was during the 
dispensation of the legal priesthood — during which time 
the Jews received their good things, and the Gentiles 
evil things; but now, that is since the end of the legal 
priesthood, the Gentiles are comforted through faith— 
and th^t Jews tormented under the old law; dispersed in- 
to all the ends of the earth, despised and rejected by all 
iu:n and not known as a nation, and yet a distinct pro. 
pie. And in this situation they are said to Jift up fheti* 
eyes in hell, being in torments. The gulph, which A* 
bi-aham said was fixed between him and the rich man*, 
signifies that state of blindness which the apostle says, 



85 

Bom. xi. 25, 28, Is happened in part to Israel until the 
fulness of the Gentiles be rome in. And so it is yet; by 
reason of this gulph the Jews cannot believe in Christ 
or the gospel, and consequently, cannot be received in- 
to Abraham's faith or bosom, 

From what lias been said, the reader will at once see 
the propriety in believing that the paragraph of which 
I have been treating is a parable, and that the Jews are 
the certain rich man, and that the Gentiles are the beg- 
gar Lazarus, and that the state of the Jews ever since 
the end of the law dispensation, is what is meant by the 
rich man being in hell in torments. And the present? 
state of the Jews is what our Lord meant when he said? 
Luke xiii. 34, 35, O Jerusalem, Jerusalem, tfaouttratf 
kiHest the prophets, and stonest -them ih^t'are Senium 
to you, how oft would 1 have gathered thee together 
as a hen doth her efvickeus,and ye would not;behoid ydu£ 
house is left unto you desolate. And verily I say unto 
you, ye shall no" see me until ye shall say, blessed is k& 
that com ih in the name of the Lord, Hear what a 
glorious promise to those blinded Jews, who hnve been 
driven from country to country, despised and rejected 
ever since the end of the law dispensation; and during 
this their miserable state, the 'Lord said they should nofc 
see him, bat paints to a time that they should see hha 
and call hi in blessed. And so alllsrael shall be saved* 
see Rom. xi. 26. 

The next passage that I will notice concerning hell, 
is. Rev. vi. 7, 8, And when he had opened the fourth 
seal I heard the voice of the fourth beast say, come and 
see. And 1 looked and behold a pale horse, and his 
name that sat on him was Death, and hell followed with 
him. Here hell is said to be following with the char- 
Hctet'ori the pale horse, which proves that hcl; muais 
trouble in this life of mortality. The pale horse here 
spoken of I conceive to mean the reformation from pop??- 
rj, as propagated by j oKn Calvin ana Martin Lutheft 
Whv it is called pale, is by reason of the reformers' ha- 
ving niif-evideuee-for tlirsr creeds ami sacraments hut 
that of. tr.iiditfim 5 as taught by the Roman church. Th* 



m 

rider on this pale horse is all apostatized christians** 
who hold to the pope's sacraments, baptism, &c. Why 
the rider is called Death,- is because all apostatized 
-christians are led by a< carnal mind, which the apostle 
says is death (Rom. viii. 6.) The hell that follows af- 
ter them is a guilty conscience, which is visible (in their 
countenances) to every beholder. That there is uojixccl 
place iri the universe called hell, such as is represented 
by professed preachers, is evident to every man of ra- 
tional understanding, and all scripture also deny it; but 
without a devil and a hell a hired preacher would cut 
but a poor figure, for he would be as a soldier m the 
field of battle without arms or ammunition, for those are 
their weapons,whieh are as valuable to them as the god- 
•lle&s Diana was to vhe Drafts- men of Ephesus, (see 
Actsxix. 27.) But they shall pm^Suti© further, for 
their folly shall be made manifest to ail men, as the E- 
gypliau sorcerors were, in the days of Moses, see> 2 
Tim, iii. 8, 9. 



THE SERPENT, DEVIL, OR SATAN 



The Serpent, Devil, or Satan, in the Scripture' stnse, 
means the lust or works of thejlesh* 



As there is no fixed place in the universe such as tho 
clergy call hell, so likewise there is no created being 
called the devil; and if there was such a character as 
the. preachers call the devil, there Is nothing for him to 
do, for the Supreme Eternal governs and directs all 
things, ways and means agreeable to the council of his 
own will. As such, there is no earthly use for a devil. 
Professed preachers of the gospel have and continue to 
give some very astonishing accounts of a monster which 



m 

they call the ck\ il. They say, lie was first an angel ai 
light, who resided in the courts of heaven in attendance 
on the Deify; but for his pride and disobedience he was 
Oast oat of heaven unto the earth; and that his business 
now is to tempt "mankind to act contrary to tlte will 
and purposes of Almighty God; that he -is every where 
at all times and places on earth at the same time; and 
that he tempts mankind to do every wicked act that he 
does, particularly such acts as are contrary to the 
creeds and doctrines of the protestant churches. 

If there is a devil lie must be a created being, and I 
deny that any created being can he in more than oi*£ 
place at the same time. And again, if the professed 
christians' devil has the power which they say, he is e- 
qjual in power villi the Deity, And to admit that (he 
Almighty has created a bring which is his equal and 
greatest enemy, is more than Icnn<lo whilst I believe 
my Maker to be an all-wise, jnst and holy bviog. 
Man's opinions about God and devil are tlerjretl iv^m 
his religious principles. That w hich we worship we 
tali God, be it what it may; and iU',\t which is contrary to 
pr opposcth that which we \vorsh*|>, we rail llm devik 
this will be admitted by all,. The Go*] which Jrsus 
taught his followers to worship, is a spirit, and all who 
worship him do it in spirit with the mind, (see Jiom. vih 
25.) — All mankind who have life, are composed of fle^h 
and spirit, which the apostle says* Gah v. 17* Are con- 
trary to each other, and each Uisteth against tUv- other.. 

i As such, those Mho \vorship God in spirit, their flesh 
-or tin 5 lust thereof is their devil: and to those who whr- 

: ship I he god of this wr vld, who is the pope, a god of 

I ^fiesh, worship him wiih the flesh, hy fasting, repenting 
praying and observing his sacraments, And with all 
such the Supreme Deity is their devil and the pajie their 
God. 1 know this cuts dose, bat the Lord said to Pi- 
late, I came to bear Witness of the truth. As such, the 

! truth cannot be blamed though it morftfies many. I am 
perfectly willing to admit of such a devil as the scrip- 
tures give us an account of, which is the lust of the flesh* 
?is before stated. See ilch \ii> 9, And (bat great dra- 



■goh wtts east out, thai old serpent called the devil and 
satan, which deccivc.Ua the whole world. This is his 
satanic majesty the pope, who has deceived the whole 
world with his religion or sacraments. All of which 
is without scripture foundation, and is idolatry. The 
reason why the pope is styled dragon, is because in his 
persecutions against the primitive christians.be so much 
resembled the ancient .kings of Egypt, who were the 
persecutors of the primitive church of Israel; and that 
4Iiose persecuting kings of Egypt were styled dragons. 
Let the reader-turn to Ps. ixxiv. 13.1sa. li. 9, and Ezk. 
xxix. 3. The wars that St. John mentions as being \\i 
Heaven, were the ten general persecutions that the Ro- 
man emperors (or popes) carried on in succession a- 
gainst the primitive christians, during which the chris- 
tian name was entirely cut off, and idolatry reinstated, 
.jander a pretence of its being christian because the Ro- 
mans worshipped the image of Jesus, and the empe- 
ror for the time being declared head bishop of tha 
-Church, and styled pope; who is pleased to be styled 
lord of lords arid king of kings, vicegerent of heaven; 
and god on earth. Thus the wicked emperor of Rome, 
feeing entirely led by the lust of the flesh and a carnal 
mind* after puffing all the primitive christians to 
death, and reinstating idolatry under a pretence of its 
being the religion of Jesus Christ and the apostles, has 
-violently opposed the plan of salvation through the 
iaith of Jesus Christ And for these reasons St. John 
styles him that old serpent, the devil, and Satan out of 
the bottomless pit, because he is entirely led by the lust 
*>.f the flesh anci a carnal mind, which is contrary to the 
spirit, Why he is said to be out of the bottomless pif, 
is because he is of the earth and earthy, for this globe 
of earth is the bottomless pit; for it has no bottom to il, 
being round like a ball, has a surface and centre but no 
bottom. The popes assumed to have all the powers of 
Jesus Christ, can forgive the sins of thousands in a mo- 
ment, can grant passports to heaven, indulgences. &c. 
lie is the grand enemy and opposer of Jesus Christ* 
and is pnticJU'istj the devil and satan, eye. And all who 



60 

etebracehis sacraments, under a pretence of reformat 
tion from popery, worship the. beast, and style the Su- 
preme Deity their devil. But the pope is undoubtedly 
the devil, worship him who may: and not only the popes 
fcut every man that is led by a carnal mind or lust of 
the flesh, is in the scripture sense a devil. Hear the 
testimony of the Son of man in this case: — see Mattln 
xvi. 21, Christ said that he should suffer many things 
of the elders and chief priests and scribes, and that he 
should be crucified, and that he would rise again on the^ 
third day. The apostle Peter says, be it far from thee 
Lord, this shall not be unto thee. But hear the answeiy 
verse 22, Get thee behind me satan, thou art an offence 
unto me. Here the Son of man called his own apostle 
Peter satan; and for what? Because Peter's being at 
that time led by a carnal mind and lust of the flesh, sig- 
nified his willingness to oppose the plan of salvation 
through the means of a Mediator, which was the object 
of Christ's manifestation in the flesh; and for this rea- 
son our Lord called him satan, which means that Peter 
was led by a carnal mind, as the popes and all whe em- 
brace their sacraments are, and scripturally are devils. 
Again the son of man says to the unbelieving Jews who 
were led by the lust of the flesh and a carnal mind, who 
were the great enemies to gospel light and salvation* 
John viiL 44, Ye are of your father the devil and his 
lust ye will do. See verse 57, I know ye are Abra- 
ham's seed. Here the Son of man acknowledges that 
his enemies, the unbelieving Jews, were the children of 
Abraham, and yet they were of their father the devil, 
Whose lust they would do. From which testimony it a- 
bundttUtly appears, that the devil was the fleshly nature 
or carnal mindedness, such as was and is opposite to 
the spirit. Again, St; John in his address to the church 
in Smyrna, Rev, ii. 10, says, Fear none of those things 
which thou shalt suffer, behold the devil shall cast some 
of you into prison, that ye may be tried. Here this 
mighty devil is casting the primitive christians into pri- 
son, which proves him to be a wicked man or men, led 
i fey the lust of flesh and a carnal mind. Ami to this eady< 

*■&'■ 



he was the grand oppeserof the religion of Jesus Christ,. 
as the popes and all apostatized christians are, and are 
properly called devils. Our Lord said, Matth, xiii. 39, 
The enemy that sowed the tare among the wheat was 
The devil. I, have before proven that all apostatized 
christians are tares, and that the pope sowed them. See 
John vi. 70, Behold I have chosen you twelve, and one 
of you is a devil. This was Judas Iscariot, who when 
he received the sop, John iii. 27> was filled with satan, 
and went and betrayed his Lord into the hands of his 
enemies; and for this reason he was called a devil See 
the case of Elimas the sorceror, a false prophet, who 
withstood Paul, seeking to turn away the deputy (or 
such as believed the apostles' doctrine.) And for this 
wickqd principle Paul called him a child of the devil, see 
Actsxiii. 6 to 10. When all that he had done was to 
oppose the plan of salvation through faith a3 the apos- 
tles taught. 

The next passage I will notice is the temptations of 
the Son of man See Matth. iv„ l, 2, Then was Jesus 
led up of the spirit into the wilderness, to bo tempted of 
the devil. And when he had fasted forty days and nights*, 
lie was afterwards an hungered. And when the tempter 
came to him he said if thou be the Son of God command 
that these stones be made bread. Here we have a for- 
mal account of his majesty's temptations. But a little 
attention to the passage will show that this tempter was 
the carnal fleshly nature. When the Son of man was pro- 
claimed by the. heavenly voice to be the Son of God, his 
earthly carnal nature-was highly exalted; but his spirit 
drives him into the wilderness that the carnal mind may 
try its nature in temptations against the spirit. And 
to this end, the Son of man fasted forty days, and when 
lie was hungered a fleshly appetite comes to him and 
says to the understanding, if thou be the Sun of , God 
command Wjat these stones be made bread. Here was 
temptations to gratify a fleshly appetite, but to no avaiL 
Again, verses 5,6,Then the, devil taketh him up into the 
boly city, and setteth him on a pinnacle of the temple, 
and saitli uqto hiw); if thou be the Son of Qod cast thy* 



«4 

sdf dowia, as it is written, God will give hi& atsgefs 
charge concerning thee. Hero is that passion which 
gives rise to presumption, and wishes to avoid duty.- 
Again, verses 8, 9, The devil taketh him up into aa 
exceeding high mountain, and sheweth him all the king- 
doms of the world and the glory of them:- and saith un- 
to him, all these things will I give to thee if thou wilt 
fall down and worship me. There is no mountain in 
the universe from whence all the kingdoms of the 
world can be- seen; as such, I conceive tins to he a figu- 
rative passage, as well as that of the pinnacle of the 
temple. The mountain here signified, I conceive to be 
the mountain of. human pride, and when one is on a 
mountain, the mountain is under his feet; as such, the 
mountain of human pride our sinless Redeemer had uu- 
der his feet As such his fleshly ambition to avail him- 
self of the kingdoms of this world had no effect on his 
spiritual nature • — Thus we see, when our Lord was an 
hungered he was tempted to turn stones into bread — 
here was a fleshly appetite. When he wason the pin. 
nacle (as G >d had given his angels charge over him) 
he was tempted to cast himself down,. Here was that 
fleshly nature that wishes to avoid duty. And when he 
had a view of all the worldly kingdoms, his fleshly na- 
ture tempted him to avail himself of them, Here was 
natural ambition, such as gave rise to Napoleon. Thus 
this devil which tempted the Sou of man, appears to be 
mothing more or less than the lust of the- flesh. And it 
appears that the Son of man was tempted as other men 
are, yet without sin. If we know how we are tempted, 
we also know how he was tempted.— We read that thero 
were seven devils castoutof Mary Magdalen, see Luke 
viii. 2. Those devils I conceive to be contrary ideas, 
such as deranged persons aro in possession of, — the 
ease of the Gurgesenes, Mutth. viii. 28, is similar to 
that of Mary Magdalen. Those tvio men were posses- 
sed with devils, and made their dwelling among tombs, 
or as it is in St. Luke viii. 27, They wear no clothes. 
Or as it is in St. Mark v. 3 to 5,Xhat they always, night 
ami day, were in the mountains, and in the tombs, cry- 



iiig and cuiting themselves with s(ones 9 and that they 1 
or he could not he hound wifhchains.This or those men 
Were undoubtedly in that state which we now call de- 
ranged or distracted. And yet, the scriptures inform 
us that they were possessed with devils; whichcanmean 
nothing more than the fleshly nature having got the 
victory over the understanding, so as to cause the minds 
entirely to dwell on subjects which were contrary to gos- 
pel light, which distracted the understanding, as is the 
Case with every one whose mind is deranged. Those 
Gurgesenes having their minds bewildered, were in a 
complete state of derangement, and were said to be pos* 
sessed with devils,— as is the case with many of oui* 
fellow-mortals at this day; nay, all who view the pope's 
sacraments as necessary to salvation are in a state of 
derangement, and in the scripture sense are possessed 
V>ith devils. 

From what has been said on the subject .'of his Satan- 
ic majesty, the reader will at once see the propriety in 
believing him to be the works or lust of the flesh sup- 
ported by a carnal mind. For there is nothing better 
calculated to make mankind completely miserable, than 
the gratification of a carnal mind. Whenever a car* 
tial mind gets the victory over the understanding, the 
creature is then miserable; he is often disappointed, 
vexed and grieved, for he often imagines that the great* 
or part of the affairs of the universe are progressing, 
not only disagreeable to his own will and pleasure, but 
positively disagreeble and contrary to the will of Ilea* 
ven, and consequently is often in dread that the Almigh* 
ty will destroy Hie greater part or the whole of mankind 
by some unnatural earthquake, whirlwind or thunder- 
storm; and thtis the carnal mind is at enmity against 
God, ad renders the mafi completely miserable. 

In further testimony that the devil and satan means* 
the lust or works uf 'the fl<s»> led by a carnal mind, see 
1 Johniii. 8, He that committeth sin is of the devil, for 
the devil sifineth from the beginning. For rliis purpose 
the Son »>f God was manifested, tbnt he might destroy 
the works of the devil.«-»Here the apostle bays that siir 






73 

is of the devil, and that the Son of God was manifest- 
ed to take away our sins, (see verse 5,) which is done 
by bruising the serpent's head, which serpent is our 
carnal, fleshly nature, derived from our earthly Adam. 
This being overcome by our heavenly nature, which 
produces love to God and man, the serpent's head is 
bruised, and the works of the devil destroyed; which 
Was the object of the Messiah's mission. And as in 
Adam all die, even so in Christ shall all be made alive* 
Again, (see 1 Cor. v. 5,) To deliver such an one unto 
safan for the destruction of the flesh, that the spirit may 
be saved in the day of the Lord Jesus. Here the apos- 
tle informs us that satan's power is confuted to the de- 
struction of the flesh, and that the spirit is saved; which 
further proves that satan, devil, &c. mean the lust or 
works of the flesh. 

Thus I have, no doubt, proved to the reader's satis- 
faction, that the terms devil, safan, and serpent, in the 
scripture sense, signify the works or lusts of the flesh, 
being the effects of a carnal mind. And this is the God 
that professed christians worship; and hence the ne- 
cessity of sacraments and ordinances, all of which 
have been invented by idolaters to please the carnal mind. 
And with all such worshippers the Supreme Eternal is 
their de\il. Hear what the professed preachers say 
from their wooden pulpits: < Few of Adam's posterity 
will be saved, because few are led by a carnal mind to 
Worship the beast, and the devil gets all who do not 
worship as we do.' Now it is evident, that all who are 
Not worshippers of the beast, and idolaters, worship 
God in spirit; as such, those who worship God in spi- 
rit, and are not subject to ordinances and sacraments, 
are saved, and the balance damned. The reader will 
Understand that the word damnation, in the scripture 
sense, signifies torments in this life of mortality. And 
it is evident that all professed christians are in a 
state of damnation, from their divisions and conten- 
tions with respect to their (reeds arid rules of faith. — . 
The methodist gays he is right, and all others wrong; 
the presbyterian says the same, the baptist says the 

G 



same, the episcopalian the same, the seceder the same;' 
tilid the catholic, more daring than the rest, knowing 
that all apostatized christians descended from the Ro- 
dman church, arid worship the heast, boldly asserts that 
they are all wrong, because they do not worship the 
image of Jesus as he does. This is the effects of car- 
jial-mindedness, and nothing is wanting to put an end 
to those sects but to place them in one quarter of the 
continent to make their own laws and govern them- 
selves, and perpetual rebellion and blood-shed is the 
consequence as long as there is two sects remaining, 
which will be the case at the pouring out of the sixth 
vial. 

I know that my belief of devil and hell is very dif- 
ferent from that supported by the clergy. But the cler- 
gy acknowledge the propriety of reading the scriptures; 
they have recommended it as a duty, and if a duty to 
lead them, it is undoubtedly right to believe them. And 
if the scriptures do not warrant us in the belief of such 
devil and hell as the preachers have described, why be- 
lieve their description of de\i! and hell? I am perfect* 
ly willing to believe in such hell as the scriptures give 
an account of, but I am not willing to believe in such 
Iiell as the clergy declare to us. The reason why 1 do 
not believe in such hell is, because the scriptures do not 
Warrant such belief. 1 am also willing to believe in 
such devil as the scriptures give an account of, but I 
<am not willing to believe in the preachers' devil, be- 
cause there is nothing for such devil to da: neither do 
the scriptures vvarrnnt such belief. 1 acknowledge that 
I believe the scriptures of the Old and New Testaments, 
which have given me uridescr ibable joy and comfort. 
By the knowledge of scripture testimony, I learn that 
*ny happiness is dependent on my love to God and man. 
J am willing to be judged by the scriptures, I am wil- 
ling that the truth of the scriptures should be univer- 
sally known; and believe that the consequence would 
fcr universal peace, joy, and equality amongst men.— 
"What 1 mean by equality, i*-, equal rights, privileges, 
•and immunities. I his done, mankind would be uiiivgju* 



75 

sally happy, and God be all in all, — Christ deliver np 
the kingdom to the Father, and he himself be subject 
to the Father: To which end I pray. 

I will notice the Lord's prayer and close my argu- 
ment on atonement: — 

See Matth. vi. 5 to 13 verses inclusive, And whe*i 
thou prayest, thou shalt not be as the hypocrites are; i* > •• 
they love to pray standing in the synagogues, and \x\ 
the corners of the streets, that they may be seen of 
men. Verily I say unto you, they have their reward. 
But thou, when thou prayest, enter into thy closet, and 
when thou hast shut thy door, pray to thy Father which 
is in secret, and thy Father which seeth in secret, shall 
reward thee openly. But when ye pray, use not vain 
repetitions, as the heathens do; for they think that they 
shall be heard for their much speaking. Be not ye, 
therefore, like unto them; for your Father knoweth 
what things ye have need of before ye ask him. Al- 
ter this manner therefore, pray ye: Our Father whicii 
art in heaven, hallowed be thy name. Thy kingdom 
come. Thy will be done in earth, as it is in heaven; 
give us this day our daily bread; and forgive us our 
debts, as we forgive our debtors. And lead us not in- 
to temptation; but deliver us from evil; for thine is the 
kingdom, and the power, and the glory forever. Amen* 

This appears to be the order of prayer that the on- 
ly begotten of the Father taught to his {©flowers- But 
shameful to relate, the catholics and protectants have 
introduced in lieu thereof, the prayers of heathen idol- 
aters — in the place of the closet with a closed door, 
they stand in their synagogues (or houses of worship) 
or other public places where they can be seen of men, 
and there use all the vain repetitions they possibly can 
think of, saying, God help us, God bless us, God save 
lis, God pardon us, God guide us, God give us rain, 
God give us health, &c. &c. And thus with their vain 
repetitions they have taught mankind generally, to take 
1he name of God iti vain. For it is evident, that the 
practice of profane swearing originated in the pulpit, 
or the catholics' sanctum sanctorum; for sjstys the com- 



fei 



6 



jnon people, the priest calls on God for this, that, and 
the other; in a word, whatsoever the priests or profess- 
ed preachers want done, they 'call on God to do it; and 
in thus acting they represent God to be the common 
servant of mankind. And to this end, men in a passion 
■will call on God to damn this, that, or the other; w hicli 
shameful practice unquestionably originated in the pul- 
pit, for the pulpit is the place from whence the name of 
God was taught to mankind. The priests and profess- 
ed preachers have set the example, and mankind gene- 
rally have followed. The Royal law says, Thou shalt 
not take the name of the Lord thy God in vain. The 
gospel says, When thou prayest use not vain repetitions, 
for your Hea\enly Father knoweth what things ye have 
need of before you ask him. But in open defiance to 
law and gospel, the clergy have taught mankind to call, 
on God for ail things that they need. And the lament- 
able consequence is, the name of God is daily and hour- 
ly taken in vain; some calling on him to bless, some to 
curse, some to save and some to destroy. The sacred 
oracles declare, that God is unchangeable, the same 
yesterday, to day and forever: that he tempts no man, 
neither can he be tempted. This being the character 
of the Supreme, he said on the tables, Thou shalt not 
take the name of the Lord thy God in vain. Jesus Christ 
the only begotten of the Father says, When thou pray- 
est use not vain repetitions. As such, it is vanity to call 
on God for any thing, either to gave or destroy, bless 
or curse, for he knoweth our needs before we ask htm; 
and consequently, there is as much vanity in calling on 
God for one thing as there is in calling on him for an- 
other; for he knoweth our needs before we ask him, and 
needeth not the instructions of man to guide his uner- 
ring hand. As such, it is vanity to call on him on any 
occasion whatsoever; for he created and formed us, 
and in him we live, move, and have our being. As such, 
it betrays a want of the knowledge of his character 
to call on him to bless or curse, save or destroy. And 
such petitions are calculated to throw contempt on the 
character of him who made the world and all things 



'77 

thtt*ein. But tins is priestcraft, invented for the sake 
of gain, *Tl»e church after teaching mankind to take 
the name of God in vain, have influenced the govern- 
ment to fine ail who call on God to damn or destroy, 
which fine was anciently, payable to the church war-, 
dens, for (he use and support of the clergy. But this 
jewel they have been robbed of, and the fine is now pay- 
able to the commissioners of the poor. Thus we see, as 
St. John long ^go predicted, the old serpent has deceiv- 
ed the whole woi Id: first, he learned mankind to take 
the Lord's name in vain; and then fined him for so do- 
ing; this is one of t lie many deep rooted schemes that 
they have invented to bring themselves into power; for 
as I have observed, wealth begets power, and power 
begets the right. And the church is the autlior of all 
the tyranny and oppression in our world. — Wolves in 
sheep's clothing, under the pretended character of 
lambs; they have proven themselves to be the authors 
of every evil in the land. But all is right, for man has 
no knowledge of the value of justice until injustice op- 
presses him. Whom I love I rebuke and chasten. 
Maii being the object of God's love, is consequently the 
object of his rebuke and chastisement; and universal 
nature has experienced the evil of tyranny and oppres- 
sion, which is calculated to make justice and equity 
more sweet and lasting. We would never know the value 
of health if we were never sick. But having experienced 
all the evil consequences of unbelief and infidelity, 
when once enlightened with the glorious light of liber- 
ty > we will be happy beyond description. 

Explanation of the Lord's Prayer. 

When thou prayest enter into thy mind and shut thy 
lip c ; and say, Our Father who art in happiness, sacred 
be thy name; thy kingdom of faith (or reign of the 
spirit) come; thy will be done in the human body, ns it 
is in the spirit. Give the body food and raiment day 
by. day. And forgive its lust against the spirit; lead 
it not into temptations superior to the powers of the spi- 



78 

Htj but deliver it from evil. For tlie spirit gives life 
to the body, and all the powers of the body are depend- 
ant on the spirit, and ail the glory of the body is of the 
spirit. Amen. 

Tiiis is in short, the explanation of the Lord's prayer. 
Every man is composed of flesh and spirit — the flesh 
or body of itself, is dead, the spirit gives it life, and of 
course, the spirit is the higher power. The word earth, 
signifies the human body that Adam was commanded 
to multiply and replenish. Those things shew the 
need of atonement to reconcile man to God, that they 
may not take his name in vain: that tyranny and op- 
pression may cease to be; and universal nature comply 
with that golden rule which says, Do unto all men as 
you would that men should do unto you. To which end* 
I pray. 

ISAAC J. FOSTER. 



ISO. III. 



ON ELECTION. 



The object of Election is f that all may be saved, 



Professed preachers of the gospel have said and 
wrote a great deal on the doctrine of election. In do- 
ing which, they have endeavored to prove that the 
Heavenly Father in the dispensation of his providence, 
has fleeted a small part of his children (say one hun- 
dredth) to the enjoyment of endless happiness after 
death, and the whole balance to suffer endless pun- 
ishments after death. This they say, is the plan pur- 
sued by an all-wise, just, impartial, merciful and good 
God: which assertions of theirs are so contrary to the 
nature of God and his offspring, that I venture to as- 
sort, that if any man believed it he would become de- 
ranged. And at the same time those deluded mortals 
(who call themselves christians) flatter themselves that 
they are the elect, who are to enjoy endless happiness 
after they are dead. But if so, 1 will ask those charac- 
ters whence the necessity of all this parade about their 
religion? Whence, the necessity of fasting and pray- 
ing, repenting, baptism, feast of Bacchus, &c. &c? If 
they are the elect, who are to enjoy happiness after 
death as long as God exists, I see no use for all this 
round of pretended religious duties. But the great pa- 
rade they make about their religion, clearly proves 
that they are in doubts of happiness after death. Their 
experiences, visions, dreams, and articles of faith, all 
bespeak doubts and fears on their part: and yet they 
say they are the elect, and their happiness after death 

<*8 



88 

is sure. But admitting this to be the ftiet, their conduct* 
which speaks louder than words, proves that they do 
not believe their happiness is sure. And to this end, 
they make a great show of faith and righteousness: but 
we know by their fruit, that they are extremely doubt- 
ful of salvation; and well they may be, for they worship 
the beast, and partake largely of his principles. It is 
something astonishing with me, that professed chris- 
tians will attribute that to their God which they would 
not like to be guilty of themselves. How would a pro- 
fessed preacher like to be accused of partiality towards 
his own children; — -even before they were born, to make 
mery necessary provision for the happiness of one, and 
every possible provision for the misery of the other 
ninety-nine? Would this be justice? would this be im- 
partiality, or would this be doing to all men as you 
would that men should do unto you? Has not the Hea- 
venly Father sufficient stores $>f goodness for the happi- 
ness of all his children? Undoubtedly he has. If so, why 
feed a few to the full, and leave the whole balance for 
whom Christ died, to suffer endlessly in sight of their 
brethren, who have plenty and to spare? The doctrine of 
election, as contended for by professed preachers, is bet- 
ter calculated to make tyrants than friends. The rea- 
der will, no doubt, agree that something wrong is en- 
tertained on the subject of election. The object of elec- 
tion is, that all may be saved. If every man in the U- 
nited States was a member to congress, what house, 
or what city could hold them? Anil who can calculate 
}>aif the confusion occasioned by such an assembly, all 
to no purpose? As such, it is necessary to elect a few, 
whose duty it is to serve the whole. And this is the 
object and meaning of election throughout the Old and 
New Testaments 

Noah was elected to build the ark, that thereby the 
seeds of creation might be preserved from the deluge. 
Abraham was elected to be the father of the faithful. 
Jacob was elected before he was Born, (Rom. ix. 1 1, 12,) 
to be the father of the twelve tribes. Moses was elect- 
ed at his birth, hid in the bulrushes, found by Pbaroah's 



88 

daughter and brought up in Fharoah's house, to-be the 
instrument in the. hands of God to deliver the Jews From 
Egyptian bondage, lead them through the sea and 
wilderness, and to receive and give them the la.w. Aaron 
Was elected to the priesthood. Solomon was elected to 
build the house of God. Mary was elected to be the 
mother of Jesus. Judas was elected to betray him, and 
the apostles were elected to pi each the gospel of Christ 
to all nations, and write it as the last dispensation of 
God's providence to man. All those characters were 
elected, not for their own salvation nul happiness only,, 
but for the common salvation of all men. 

I will ask the reader, if the gospel would have been 
any better preached, or any better understood, 'or any 
better written, if all the Jews had been elected to tills 
duty? For my part, I feel no hesitation in sa>mg, -that 
God floes at I tilings well. As such, 1 believe that Chrises 
gospel was as fully preached, as fully understood, arid 
as fully written by the twelve who were elected for this 
purpose as it could have been provided .'the whole Jew- 
ish nation had been engaged in it; and perhaps more go. 
As such, we see the propriety in elections, if all men 
were public servants of the same grade, \\ ho would they 
serve? If all nfen had been elected to the apostleship, 
who w oid d t h e y ha ve pre a c h e A to? it w a s not n e c e s s a - 
ry that every man should be a priest* or a prophet, or 
an apostle. This would be coming at the point at once. 
But an election has and is yet rieeessary that all may 
be sen ed. Our Saviour was God's elect- See Isa. xlii. 
1, Behold my servant whom I uphold; mine elect in 
whom my soul delighteth. Was Jesus Christ elected 
for Ins own individual happiness, or was he elected for 
the common salvation of all men? He said, The Foxes 
have holes, and the Fowls of the air have tests, but the 
Son of man hath not wl^re to lay his head. From this 
testimony of the Son of man, who was God's elect, it 
appears that this election rather made him miserable 
th n happy. See his whole life, a continued scene of 
mockery, False ace 'ligations, stoning, stripes, spitted on, 
buffeted and finally crucified between two thieves; and 



88 

is sure. But admitting this to be the ftiet, their conduct* 
which speaks louder than words, proves that they do 
not believe their happiness is sure. And to this end, 
they make a great show of faith and righteousness: but 
we know by their fruit, that they are extremely doubt- 
ful of salvation; and well they may be, for they worship 
the beast, and partake largely of his principles. It is 
something astonishing with me, that professed chris- 
tians will attribute that to their God which they would 
not like to be guilty of themselves. How would a pro- 
fessed preacher like to be accused of partiality towards 
his own children; — -even before they were born, to make 
mery necessary provision for the happiness of one, and 
every possible provision for the misery of the other 
ninety-nine? Would this be justice? would this be im- 
partiality, or would this be doing to all men as you 
would that men should do unto you? Has not the Hea- 
venly Father sufficient stores $>f goodness for the happi- 
ness of all his children? Undoubtedly he has. If so, why 
feed a few to the full, and leave the whole balance for 
whom Christ died, to suffer endlessly in sight of their 
brethren, who have plenty and to spare? The doctrine of 
election, as contended for by professed preachers, is bet- 
ter calculated to make tyrants than friends. The rea- 
der will, no doubt, agree that something wrong is en- 
tertained on the subject of election. The object of elec- 
tion is, that all may be saved. If every man in the U- 
nited States was a member to congress, what house, 
or what city could hold them? Anil who can calculate 
}>aif the confusion occasioned by such an assembly, all 
to no purpose? As such, it is necessary to elect a few, 
whose duty it is to serve the whole. And this is the 
object and meaning of election throughout the Old and 
New Testaments 

Noah was elected to build the ark, that thereby the 
seeds of creation might be preserved from the deluge. 
Abraham was elected to be the father of the faithful. 
Jacob was elected before he was Born, (Rom. ix. 1 1, 12,) 
to be the father of the twelve tribes. Moses was elect- 
ed at his birth, hid in the bulrushes, found by Pbaroah's 



&3 

the happiness of the poor. As such, the Supreme Eter- 
nal having determined to communicate his love to his' 
children, in order to render them happy, has elected 
Moses and the prophets, Christ and the apostles, to su- 
perintend this important business. See the Old and New 
Testaments, That the object of election is, that all may 
he served, I will prove by scripture testimony. Sec 
Rom. xi. 7, What thcn$ Israel hath not obtained that 
which he seeked for, but the election hath obtained it, 
and the rest were blinded. Verse 8, According as it is 
written, God hath given them the spirit of slumber, 
eyes that they should not see, and ears that they should 
not hear unto this day. Here is the fact fully stated 
by the inspired pensman. The election obtained that 
which Israel seeked for, and the rest were blinded — 
But did they blind themselves? No. God gave them 
the spirit of slumber, eyes that they should not see, ana 
ears that they should not hear. And must those Israel- 
ites, whom G-J in his wisdom has blinded, suffer end- 
lessly? V> ill my opposers dare to say, that God will 
torment those Israelites endlessly, because they did not 
sec and hear, when God himself had blinded and deaf- 
ened them so that they could not? Do professed preach- 
ers wish to represent the Supreme Deity as full of ty- 
ranny and oppression as their holy pope is? But here 
they will bring in their agency, and say, that the Israel- 
ites were free agents, and could have prevented this spi- 
rit of slumber, and as they did not use their agency i:i 
that case, and suffered the God of Heaven to blind them, 
that they must be endlessly miserable for their own ne- 
glect. But 1 trust I have blotted out that jewel of theirs 
1 agency. We now say, thatGod erave the Israelites 
the spirit of slumber for the glorious purpose of cruel- 
lying the Lord of glory: and that the scriptures might 
he fulfilled, 1 say then, that it was as absolutely nc- 
cessaiy, to universal salvation, for si part of Israel to 
he blinded, as it was for a part to he elected. For if 
all Israel had believed Jesus to have been the Messiah 
and Saviour of the woild, they would not have said, a^ 
him, crucify him, crucify him. And cense- 
B 



80 

quently, no crucifixion; and without the shedding of 
blood could have been no remission of sins. And now 
tvc see the necessity of a part of Israel's being elected, 
and apart being blinded; and the intention is, that all 
may be served. So Israel did not obtain that which he 
seeked for, but the election obtained it, and the rest 
%vere blinded. All Israel seeked for the righteousness 
*>f Christ, which is of faith, but none but the elect ones 
obtained it; the balance being blinded, seeked in the let- 
ter of the law, and in their zejai crucified the Lord of 
glory. If it was necessary that Christ should be sacri- 
ficed for the sins of the world, it was undoubtedly ne- 
cessary that some part of the human race should do it. 
As such, God gave a part of the Jews the spirit of slum- 
ber, eye$ that they should not see, and cars that they 
should not hear. This done, the blinded Jews took 
delight in crucifying the Lord of glory, and persecuting 
Ins followers. See Acts iv. 27, 28, For of a truth a- 
gainst the holy child Jesus whom thou hast anointed, 
both Herod and Pontius Pilate, with the Gentiles and 
people of Israel, were gathered together, for to do what- 
soever thy hand and thy counsel determined before to be 
done. Here is the proof of the fact, that Israel was 
blinded, that they might do whatsoever God's hand and 
counsel had determined before to be done. And so all 
Israel shall be saved. See Rom. xi. 25, 26, For I 
"would not brethren that ye should be ignorant of this 
mystery (lest ye should be wise in your own conceits,) 
that blindness in part is happened to Israel until the 
fullness of the Gentiles be come in. And so all Israel 
shall be saved, as it is written. Then shall come out of 
;Zion the Deliverer, and shall turn away ungodliness 
from Jacob. 87, For this* is my covenant unto them, 
^vlien I shall take away their sins. £8, As concerning 
the gospel they are enemies for your (Gentiles) sake. 
But as touching the election they are beloved for the 
Fathers sake. This passage proves very literally, 
what 1 contend for. But my opposer will quote a pas- 
sage that says, They are not all Israel which are of Is- 
'ae!/b^t in Isaac, &c. But .his quotation is no contradic- 



S7 

{km to the salvation of all Israel. For the apostle Iierb 
says, As touching the gospel, they are enemies,- — it vi 
not the 4 - elect who were enemies to the gospel, but the 
non-elect, of whom the apostle says, They arc beloved 
for the Father's sake. Hear what the apostle furthe?* 
says in evidence of the salvation of the blinded Jews; 
see verse 11, I say then, have they stumbled that they 
should fall? God forbid; but rather through their fail 
salvation is come unto the Gentiles for to provoke them 
to jealousy. See verse 15, For if the casting away of 
them be reconciling of the world, what shall the receiv- 
ing of them be but life from the dead? See Terse 1> 
I say then, hath God cast avuay his people? God for- 
bid. In short, this whole chapter is positive testimony 
in favor of the salvation of the non-elect Jews. Then 
I say, God has an elect in every work that is done on 
earth; and the object of his elections are, that all may 
be served. And to this end, a sufficient number of Jews 
and Gentiles were elected to the faith of Christ, dining 
the apostles' ministry, to give credit to the truth of the 
scriptures. Even so in the worship of the beast, God 
having 'determined that the apocaliptical beast should 
be worshipped for a season, hns influenced al! such 
worshippers to do so. For ! prophet, Kfcv. 

xiii. 8, AH that dwell upon the earth shall wo 
whose names are not wr • lamb's book of 

slain from the foundation. Thu voi%? 

ship of the beast is not a ma e but of neces- 

sity; in as inucti as ti;e-Supieme has determinetl it. So 
I sa^, a^l who worship the beast ha\e been elected to 
that service, although they are torrm nted ^ay and iitffht 
whilst they continue in such worship. Yet they have 
been productive of much good in circulating the go^p 4 
of Christ. So, as the blinded Jews, part of Israel 
were instrumental in effecting the means of the corifmori 
salvation of all men. Even so, the Protestants or blind- 
ed pat t of the Gentiles, have been made t\^ instrument 
to circulate Christ's gospel amongst the nations of the. 
earth, for the common b< mfit of all. Bet it wit! he re- 
c*Ucct<.'dj that the Protestants had no better intention 



88 



ill circulating the gospel of Christ, than the blindeci 
Jews had in eriicrl'yihg the Lord of glory. For said 
the Jews, if we let him alone all men will believe or* 
him* and the Roman's will take away our place and na- 
tion. See John xi. 48. So in order that all men should 
not believe on Christ, the blinded Jews crucified I im; 
which was the grand cause of all men's believing on 
litiH. So the blinded Jews were disappointed; and the 
"Romans took away their place and nation. Even so, 
fl;e blinded Gentiles, after the pope was firmly seated 
.;.; his throne of glory, governing by his seven idola- 
trous sacraments purporting to be scriptural, seeing 
that mankind began to doubt his infallibility, who also 
viewed the image of Jesus with a jealous eye; says Lu- 
ther and Calvin, If we let the people alone they will 
tsrRe away the pope's authority, and we shall be shut out 
m power altogether. We will also protest against the ftr- 
falHbiiity of the pope and his image. But at the same 
time preach up that his sacraments are genuine; and 
to remove all doubts on the subject, we will give the 
people the scriptures to read for themselves, telling them 
at the same time, that they cannot understand them: 
that they never were intended to be understood by any 
tiki inspired men, such as m. And thus acting we 
wilt secure to ourselves and posterity the pone's reli- 
gion, which is so wc41 calculated to uphold tyranny and; 
oppression. 

Thus, Luther and Calvin, under a pretence of pro- 
testing against the infallibility of the pope and his idol- 
atry, soon brought about and established the reforma- 
iion, which is an acknowledgment of the infallibility of 
the pope. Thus the apocaliptical beast began to be 
worshipped about the beginning of the fifteenth centu- 
ry. And the blinded Gentiles are as much mistaken in 
llieir design, as was the blinded Jews. For \hc whole 
object of the reformation was to establish the infallibili- 
ty of the pope by the observance of l^s seven sacra- 
ments; in doing which the reformers have been indus- 
trious to circulate the scriptures as evidence of the 
pope's sacraments. But the scriptures bear witness 



m 

iTM the pope's SucramenU are all idolatry, that tlie pops 
hmjself is that man of sin, and that all apostatized chris- 
tians woiship the beast. Thus the Protestants have as 
completely failed in their designs as did the blinded 
Jews. But to this end, they were elected; and by their 
elecffon the scriptures have been circulated; and t he 
main bulk of mankind believe the scriptures, but do not 
believe in the pope's sacraments: for all who believe iiv 
the sacraments embrace them; in which case actions 
speak louder thai} bare words. 

Thus we see that the elect Protestants were not elect- 
ed for their own benefit, but for the benefit of all men 
to whom they have carried the scriptures. Thus they 
have fulfilled their course. And the object for which 
they were elected is nearly accomplished, But they 
hare failed in their design: but God has carried the 
whole of his into execution. BrS*HHfras with the blind- 
ed Jews, even so it is with the blinded Protestants,™ 
What 1 mean by blinded Gentiles is, that they are blind- 
ed as to the faith of Christ; but elected to the worship 
of the beast. 

Judas Iscariot was also elected to betray his Lord 
into the hands of his enemies, For said Jesus, He it is 
to whom i will give a sop when I have dipped it. And 
^fi6n he had dipped the sop behave it to Judas, saying? 
That thou doest do quickly. Thus was Judas elected 
to this i\id\; and behaved his Lord into the hands of 
iiis enemies for thirty pieces oi'sih ei% (funking no doubt 
that Jesus would perform such miracles before the san- 
liedHm as would canvlnee the nation that he was the 
expected Messiah, and would be proclaimed K r og of 
the habitable earth, ivliicfa was the prevailing opinion 
amongst the Jews at that day. But when Judas fi'unifl 
that instead of his Lord's being proclaimed king, he fajj 
to be crucified: like an honest muri disappointed, h^ 
goes Lark to the council with agonies of grief, saying* 
I have betrayed the innocent blood. And wished them 
to rescind the contract, ottering: bark (he thirty pieces 
ofsiWer. But to tro effect, it" is ton ^ ate* The object 
~* imw i\tvmi\\j\\s\x$i&i k -hrist rmfet lie crfecifie.fi; fur with- 






90 

out the shedding oF blood there could be no remission 
of sins. Arid to this end, Jutlas was elected to betray 
him into the hands of the chief-priests, that the scrip- 
tures might be fulfilled* and that Jesus might taste death 
for every man. And so Judas went to his own place, 
his spirit to God who gave it, and his body to dust from 
whence it came, see Eccl. xii. 7. So I conclude that 
Judas was elected to betrav Christ, Christ was elected 
to make an atonement for sin, the apostles elected to 
preach the gospel of atonement to all nations, the 
beast elected to be worshipped, and his worshippers 
elected to that service. And the intention of those elec- 
tions is, that all may be served. 



ON TH1 SOUL, AND TRINITY. 



The Soul i$ the Iwdiki sensations, %0Mch produce think' 
ing 9 or, coiisdtitfe Urn Mind* 



Profkskfd preachers of the gospel are often heard 
to 8 >, that the soul of H^ shiner is punched after the 
death of the body. And the ingenious method tha* they 
have connived to give this assert inn credit is, by as- 
serting that the sou! ad spirit are the same. But I 
will ask them, if the genii and the spi? it are one anil the 
same, v>h} ftive it two names a though they we?e two 
in r.-ature? il' so»il and spirit are the same, I do not 
see the use of the two names, unless to puzzle the minds 
of men. Ail the kjiowlsUge we have of thone things 
are derived from scripture, and if it is lawful to believe, 



91 

the scriptures, they at once confound the preachers' 
doctrine; for the apostle says positively, that man is 
composed of spirit, soul, and body. See 1 Thes. v. 23, 
I pray God, your whole spirit, and soul, and body, be 
preserved blameless. Read for yourselves and see that 
I do not forge, as I have already been accused. If the 
apostle Paul is a lawful witness in this case, his testi- 
mony clearly proves that the soul and spirit are not the 
same. But that man is composed of spirit, soul and 
body, which things I have hinted in my treatise on cre- 
ation and formation. But to give the reader further in- 
formation on the subject of spirit, -spul, and body, ob- 
serve, that man was first created in spirit, male and 
female on the sixth day; and formed of the dust after 
the seventh. But he had no soul until after God breath- 
ed the created spirit, then man became a living soul. 
The reader will at once discover that on the spirit's 
entering the body m^ti became a living soul. That is, 
the body became alive to sensations, could see, hear, 
taste, smell, feel and think; and of course had a mind, 
which Moses called a soul. But take away the spirit 
or breath of life, and there is no more sensations, and 
consequently no soul. The body of itself, is dead. The 
spirit or breath of life introduced into, the body gives 
life to the body: and whilst there is life, \UevQ is sensa- 
tions, and whilst the body is in possession of sensa- 
tions there is a soul, and no longer. As such, man has 
no more a soul after the body is dead, than Adam had 
before God breathed into his nostrils the breath of life. 
The spirit's leaving the body causes death to the body. 
These things, that is, spirit, body and soul, are in fi- 
gure and nature, Father, Son, and Holy Ghost; three 
in one. But not really one, neither in substance or 
nature: but three in one. The spirit is not the body 
or soul, neither is the body the spirit or soul; nor yet 
is the soul the spirit or body; and j et spirit, soul, and 
body are* three in one. So also, Father, Son, and Ho- 
]y Ghost, are three in one, but not really one, in sub- 
stance or nature; neither is the Father the Son, nor 
the Son the Father; neither is the Father the Ilolv 



p 

Ghost, nor is tltc Son the Holy Ghost; nor is the Holy 
Ghost Father or Son. And yet Father, Son, and Holy 
Ghost are three in one; iii th^ same order, the same 
nature and to the same end as spirit, hody, and soul is 
man. 

I invite the attention of trinitarians and unitarians 
to this subject:—*- Man was first created in spirit, and 
his spirit was created of God's own eternal fulness; a # s 
such, the spirit of man is theFather in nature. Man's bo- 
dy was formed of the dust into flesh and blood; this is of 
the Son manifested in the flesh, in nature and substance. 
The created spirit, or Father, entered the body or son, 
produced sensations, which are the means of communi- 
cation to man's ideas, ami is in its nature the Holy 
Ghost. And spirit, body, and soul, is Father, Son, 
and iloly Ghost in nature and substance. When the 
Son or body was expiring on the cross, he says to the 
Father, .Why hast thou forsaken me. It was his spirit 
that was forsaking him. which was necessary to the 
deal it of the Son or body. Again, see Matth. xxvi. 38, 
My sou! is exceeding sorrowful unto deatln Verse 41, 
The sjutit indeed is willing hut the flesh is weak. From 
this testimony it appears that spirit, body, and soul 
-arc three in one. For he says that the spirit was wil- 
ling, the flesh or body we; k, and the soul exceeding 
sorrowful even unto death. The Father was undoubt- 
edly willing to the crucifixion of the Bon. And it is 
evident* that the Son or body was weak at the idea of 
its sufferings, fcrt- he sweated as it were great drops of 
blood. 1 he mind or Holy Ghost was also sorrowful 
at i\\Q idea or knowledge of the approaching sufferings 
of the body on the cross. WliicJi dearly prove my as- 
sertions iiiative to spirit, body, and soul being in na- 
ture Father, Son and Holy Ghost. I confess that I 
have been often staggered at the assertions of professed' 
preachers, who delight to siy that Jesus Christ was es- 
sentially God, and essentially man. Such "doctrine I 
never could reconcile. Neither do I ever expect to, for 
J flatter myself that I ha\e drawn from a more pure 
fojmJlMn. I have before proven that Jesus Christ 



98 

was a created and dependant being; as such, I shall 
not notice that subject again. I have also proven 
that man was first created in spirit, and afterwards 
formed of the dust; and after the creation entered the 
formation, the man became alive, could see, hear, taste* 
smell, feel and think, and as those sensations are the 
means of communication to man's mind, they are in ntt~ 
lure and figure the Holy Ghost.- For instance, how 
does God communicate to man? Most certainly it is by 
communicating to the man's mind. Witness the lan- 
guage of the prophets and apostles: the prophets often 
speak of their night visions. Joseph said that God. 
warned him in a dream that he should not return to 
Herod. And again he says the angel of the Lord ap- 
peared to him in a dream, and directed him to take the 
young child and his mother and go into Egypt. Paul 
says that they were forbidden of the Holy Ghost to 
preach the word in Asia. See Acts xvi. 6. The evan- 
gelist Luke says ii. £6, That it was revealed to Simeon 
by the Holy Ghost that he should not see death until 
he had seen the Lord's Christ. John the Baptist said, 
that Christ would baptize with the Holy Ghost, prom 
which testimony the reader wiii at once see that the Ho- 
ly Ghost is the means by which God communicates to 
man. And is, in nature and effect, the same as the 
bodily sensations. For when Hie body sees, hears, 
tastes, feels or smells, it believes. So also, when the 
Holy Ghost communicates to the understanding, it also 
produces belief. With this difference only; that which 
the Holy Ghost communicates to the mind, is neither 
seen, heard, tasted or smelt, and yef, is as fully and 
as satisfactorily communicated to the mind, or under- 
standing as though communicated by all the sensations 
of the body. 

So I conclude that man is spirit, body, and sou!^ 
three in one. And is, in nature and figure, Father, 
Son, and Holy Ghost. Consequently, the spirit is im- 
mortal, and is not subject to change, being of the Fa- 
ther, is unchangeable, and cannot stiff r. The bodv, 
being formed of dust at first, and daily subsists on the 



m 

productions of the ground, is in its nature earthy, and 
returns to the ground. The soul, being the bodily sen- 
sations, it of course will not exist after the spirit leaves 
the body. And unless it can be proven that man can 
see, feel, taste, smell or hear, after the body is dead, it 
cannot be proven that man w ill suffer after death. So 
I conclude that there is no paw* or sufferings after the 
spirit leaves the body, which we call death. The Fa- 
ther, Son, and Holy' Ghost are three distiucts, but, one 
in- agreement, as relates to Christ's mediatorial office. — 
But not one In agreement in man, or man would go in 
peace. But when the spirit has the whole governing 
power of the man then one in agreement. And God is 
all in alL 



ON FUTURE REWARDS AND > PUNISHMENTS, 



I believe in future rewards and 'punishments, but m 
a limited sense. 1 believe that all rewards and punish- 
ments are limited to this life of mortality;- ami that all 
rewards and punishments are future to the acts which 
authorise them. As for instance, man is never reward- 
ed for a good work until after he performs the good 
work. Nov is a mm* punished for a crime until aft< r he 
commits the crime. As such, the reward and punish- 
ment is future. to the act which requires them; as such, 
I say all rewards and punishments are future to the 
acts which require then?. It would be extremely unjust 
to hang a man fur murder before he had committed the 
murder; but at the- time he is engaged in the act of 
murder his punishment is future. And not onb firurtv 
but certain; for if he escapes public justice, yet he is 
tormented with a guilty conscience, occasioned by w& 



93 

son of tftc divine light shifting on his underhand; 
Even so, it would be extreme! y unjust to reward a niad 
for a good work before he had fume the good vVdrkj and 
yet if he doeih the good work, his reward f?>r it is ceriain,' 
but fuloi'e at the lime he is (hung the good work. Conse- 
quently? 1 am of opinion that all 'rewards and jHiniih- 
nients aie future, but 1 insit< cl to this life of mortality.— 
Flesh arid blood is the ofifowfef', and flesh and blood 
mast suffer for its offences, Tife^mritj being immortal, 
only gives life to the body. BfeiYig created of G >d*s 
own eternal fuhieps, is like hi'msrU, unchangeable. Con- 
sequently, it would be unjust to punish the spirit for an 
offence of the flesh. Not only so, but the spirit being 
of God, is unchangeable, and cannot suffer. 

That all rewards and punishments are limited to [Lis 
Vifc&f mortality , even God, in his communication to 
Moses in giving the law, hath witnessed. See Exd. xx.5, 
Thou shait not bow down thyself to them iio.i* serve 
them; for 1, tin- Lord, thy God, am a Jealous God, visit- 
ing the iniquities of the fathers upon the children unto 
the third and fourth generations of them that hate me: 
and shewing mercy unto thousands of them that love 
me and keep my commandments. This communication 
proves to us 1 h <« t rewards and punishments are limited 
to this life of mortality where we reckon generations 
And truly as God said to Moses, man's iniquities or bad 
conduct is often visited on his children to Use third and 
fourth generations. Human nature is inclined to view 
the son of a base character with' a jealous eye. lis al- 
so, wc are apt to respect the son of an honorable man 
for the renown of Ills father, even to the third or feonlh 
generation. But that any part uf the human rare ever 
wasor ever will be punished after the death ojffTte (Sbdy, 
we have no reason to belh ve. God in his law to Mo- 
ses has not intimated any such thing; nor have any of 
Goo's prophets o! apostks signifi d any six h thiug.Nor 
have we any reason to believe any such thing. Bu? if we 
may rely on scripture testimony, there are no suffer-- 
ings after the liberal death of the tmdv. See liiccl. xii a 
7, 8, Or e\eu the silver cord be loosed, or the goicUn 



98 

bovJ he broken, or the pitcher broken at the fountain^ 
or the win el broken at the cistern. Then shall the 
dust return to the earth as it was;-- and the spirit shall 
yeturw unto God who gave it. If this text which I have 
quoted m*y he considered as truth, there is no cause 
for man to dread deal!) or punishments after death .^ 
But a hired clergy have taught mankind to believe that 
they were in danger of being punished after death, or 
after the spirit leaves the body, which is called death. 
Whirh abominable doctrine of theirs is held forth to 
our \i \v in order to scare mankind into a belief of their 
abominable system of idolatry. But I \\ ill ask the caw- 
did reader, if he was the author of his own existence? 
Is -nan his own creator, maker or preserver? Is he an 
imtepctidant being, who exists in and of himself? Or, 
i> he a dependant creature and moves by necessity? 
Most assuredly every rational man will acknowledge 
that he is a dependant creature, that fee whs brought 
i'lfo existence without his own knowledge or cons* nt^ 
and that he is dependant on the Supreme Eternal for 
every blessing of life > and even breath itself. Under 
which circumstances, man is undoubtedly a dependant 
creatine,, which moves by necessity^ and consequently,, 
is not accountable. -Then as relates to punishment i\\'~ 
tvv deaths I boldly assert, that agreeable to all scrip- 
ture, there is none. For the spirit is immortal, being 
created of God's own eternal spirit, and consequently 
cannot ■ suffer.- The body alone is subject to pain; and 
the soul is the sensations and only exists whiist the spi- 
rit and bod} are in one. 

I am well aware that this tract will meet with vio- 
lent opposition from the clergy, as future punishment 
is their principle rod with which they chastise and dis- 
cipline 'their troops hi the pope's service. But no odds 
for tliis; 1 live in a laud where religious principles arc 
freely granted to i-xcry man, and no persecution admit- 
ted. As su h, II idolaters must soon give way to the 
(rosnr! of him who said, I come to bear witness of the 
tru 1 h. The do< u-ine of all apostatized christians is the 
same as- that of the ancient Pharisees* who were the 



w 

#ing-)eaders o# the persecutions against Christ arid the 
primitive christians, and they are daily bringing the 
same accusations against all who do not think as they 
do, that their ancestors did against the primitive chris- 
tians; and not having it in their power to persecute us 
openly, as their ancestors did the primitive christians, 
they gratify their ambition by threats of future punish- 
ments, but to no avail; for their folly shall be made 
manifest to all men, as was the case of their ancestors 
in the destruction of Jerusalem. All the evidence we 
have relative to future misery or happiness, is derived 
from the scriptures of the Old and New Testaments, 
and that there is no testimony contained therein rela- 
tive to punishment after death, I will prove to the sat- 
isfaction of every candid reader. 

The first account we have of a law, was given to 
Moses on Mount Sinai, which is called the ten com- 
mandments. And in this law it is expressly stated? 
what man should or should not do, in obedience to this 
law. Which law I consider to have been given to Moses 
as a constitutional guide in the enactment of all laws 
for the government of the Jewish nation, in which law 
or constitution it is said, Thou shalt not kill. Which 
means, that man should not commit murder. And 
Moses in rehearsing this law to the Jews, says, Exd. 
xxi. 1£, He that smiteth a man so that he die, shall 
surely be put to death. But Moses says nothing about 
any punishment after death. And as murder is one of 
the greatest offences that man can commit, agreeable 
to the law which was given to Moses the murderer was 
to suffer death. But that God's law required any punish- 
ment after death, we have no shadow of evidence to be- 
lieve it. It appears that, the law which was given to 
Moses was intended only for the government of man 
whilst mortal or in the flesh; and agreeable to this law, 
all crimes and offences are punishable according to 
their degree. In a word, Moses says, Exd. xxi. 23, 24*, 
25, If any mischief follow, then thou shalt give life 
To? life, eye for eye, tooth for tooth, hand for hand, 
foot for foot, burning for burning, wound for wotfiid; 



98 

stripe for stripe. From this testimony it appears that 
the law which was given to Moses, was intended for 
the government of man in the fleshy and that every of- 
fender should be punished agreeable to the nature of his 
offence, which is the object of all civil law. And it 
appears reasonable to say, that if the All-wise intends 
to punish man after the spirit leaves the body, that he 
tvould have hinted it to Moses, and Moses to the peo- 
ple; but we have no such accounts in the sacred volume. 
One man could not kill another if man was not mortal; 
sis such murder as well as all sin being the effect of mor- 
tality, it is only necessary that the mortality should 
suffer for the offence; but the spirit which gives life to 
the body cannot suffer, being created of God's own 
eternal spirit; it, agreeable to its nature, returns to God, 
as the body does to the dust. I will ask those hired 
preachers, what pleasure it could afford in the heaven- 
ly mansions to see a large portion of God's children 
groaning in pain as long as God exists. Would the 
Heavenly Father be pleased at such a sight? or what 
man could be really happy in heaven, when he knew 
that his fellow creature was suffering in never-ending 
torments? Such a scene would serve to render the whole 
heavenly host completely miserable. But the blessed 
Saviour has said, John xii. 32, That he would draw 
all men unto himself. As such we have a better hope 
than that propogated by a hired clergy. 

I will invite the attention of the reader to some of 
the passages of scripture, which professed preachers of 
the gospel hold forth to our view, as indicative of pun- 
ishment after death. See. Math. xii. 32, But whosoever 
speaketh against the Holy Ghost it shall not be forgiv- 
en him, neither in this world nor the world to come. 
The common opinion about this world and the world to 
come is this life of mortality and the next of immor- 
ialitv, but this passage carries no such meaning right- 
ly understood. The word world, in the scripture 
sense, signifies age or dispensation; as such the world 
in which the Son of man came, was the dispensation. 
<of the Jaw. The world. which was then to come \va 



90 

the dispensation of the Gospel, in testimony of which 
see 2 Pet. ii. 5, If God spared not this old world but 
saved Noah the eighth person. Again, 2 Pet. iii. 6, 
The world that thenKvas, perished, being overflown with 
water. From which it appears, that the age previous 
to the deluge was called world. As also was the dis- 
pensation of the legal priesthood (in the end of which 
Christ came) called world. See Heb. ix. 26, But now 
once in the end of the world hath he appeared, to put 
away sin b> the sacrifice of himself. See also, 1 Cor. x« 
11. Which at once prove that the world and world to 
come, as the Son of man used the expression, meant 
nothing more than the two dispensations, of law and 
gospel; and that the sin which the Pharisees commit- 
ted against the Holy Spirit, by which Christ done mira- 
cles, has been visited on their descendants, the protcs- 
tauts, who are daily blaspheming against the Holy Spirit, 
and have never forgiveness whilst they continue thus 
to blaspheme, but are filled with fearful apprehensions 
and a troubled conscience whilst they continue to com- 
mit this sin, and no longer; and unless it can be proven 
that man will blaspheme against the Holy Spirit after 
he is dead, it cannot be proven that any one will suffer 
for this sin after denth. 

The next passage that I will notice is found, Matth. 
xiii. chapter, the paraMe of tti0 I 
verse 30. And bind tin 

opposers say that this met it after 

but let us examine into the passam 1 
that the good seed are the chiiin\$n of the i ; m $ 
and that the tares are the children of the wirk^d one, 
the Roman Church is the wicked one. See % Thes. ii. 
Then shall thut wicked be revealed \\vt soo of perdition, 
who opposeth and exalteth himself above all that is cal- 
led God, or that is worshipped, so thr?t he as G-sd sitreth 
iii the temple of God, shewing himself that he is God. 
Here is the pope, who the apostle called that wicked 
one, and this is 1 J i e God that all apostatized christians 
look to, fov their sacraments and ordinances; as such 
they are figuratively her children, and these be they 



100 

that the Son of man called the tares, who are already 
bound in bundles by their respective church creeds and 
2'ulcs of faith. And that those characters will be burnt, 
see St. John xx. 15, And whosoever was not found 
written in the book, was cast into the lake of fire: 
Chap. xjii. &, And all that dwell on the earth shall 
worship him (the beast) whose names are not written 
in the book of life, &c. From which it appears tiiat the 
worshippers of the beast are the tares alluded to in the 
parable, and that all such are to be cast into the lake 
of fire, which is the burning that the Saviour alluded to. 
Which fire is the Spirit of God, which destroys sin by 
love, and saves the sinner. The fire that John said 
Christ would baptize with, which would burn up tlve 
chaff, and trees that brought not good fruit, and the 
fire that Christ said, Luke xii. 49, That he had come 
to send on the earth, and that, Mark ix. 49, every 
one should be salted with, i conceive all to be the same 
fire; and is that which the apostle said, Ileb. xxii. 
29, that our God was a consuming fire, and those 
who are cast into this fire are purified by it from all un>- 
3*ighteousness; which is done by the operation of tin? 
Spirit of God, on the minds of mortal men, by which 
they arc made to love G<)d and man. And this fire which 
burns the tares, is the salvation of the sinner at last; 
in testimony of which see 1 Cor. iii. 13, 14, 15, Eve- 
ry man's work shall be made manifest, for the day shall 
declare it : because it shall be revealed by fire, and the 
iire shall try every man's work of what sort it is. If 
any man's work abide which he hath built thereupon, 
lie shall receive a reward, If any man's work shall 
be burnt, he shall suffer loss, but he himself shall ho 
saved, yet so as by fire. Here the apostle informs us, 
that this fire, which 1 conceive to be the same as before 
stated, is the salvation of the sinner, although his works 
are burnt by it; and the tares being burnt, is the end of 
gospel opposi ion. 

The next passage that I will notice is found Matth. 
xxv. in the p -irabre of the virgins. Fi\e were wise and 
live foolish: the foolish virgins took no oil in their lamp% 



and their Samps went out; and when they Went to My 
oil, the bridegroom came, and they that were ready 
went in to the marriage, and the door was shut. Af- 
terwards fame the foolish virgins saying, Lord, Lord, 
open unto us ; but he said unto them, I know you not* 
This, my opposers say, alludes to that part of mankind 
which are rejected, and suffer endless torments. But 
how can they prove it? The passage carries no such 
meaning. The whole Jewish nation under the law dis- 
pensation are represented by ten virgins. The close 
of the law dispensation and introduction of the gospel, 
is the time alluded to in the parable. The lamps sig- 
nify the rites and ceremonies of the levitical priesthood, 
which contained the light of the expected Messiah.— 
The oil, which the wise had in their lamps, was the 
knowledge of that which those figures represented.-^ 
The foolish virgins, not looking from those rites to the 
antitype, but expecting salvation by the letter, were 
called foolish. John the Baptist was tbc friend of the 
bridegroom, and was that voice which cried in the wiU 
ilemess behold the bridegroom cometh, go ye out to 
meet him. Midnight represents the gross state of 
darkness which covered the minds of the Jewish nation 
at the coming of the Messiah or bridegroom. And 
when Christ entered the sanctum sanctorum by his 
resurrection, (hose whom he had chosen to propoxate 
liis Gospel were ready, and went in to the marriage, 
| and the door of the law was shut. And th^ situa ?i? n 
of the Jews ever since is represented by rirgfjris with- 
out, knocking for entrance. The idea thai those blind > 
led jews were so rejected by Cllrist as ifot to be Ifemiit- 
l ted by him, or never receive mero from him, is by no 
means warrantable. Bfft the reverse evidently ap) ears 
from many passages ^f scripture. See Matth. xxiii. 37, 
38, 59, O Jerusalem, Jerusalem, thou that killest the 
prophets and stonest them which are sent unto thee, 
how often would I have gathered thy children together^ 
even as a hen gatherer!! her chi- kens under her wings, 
ar»d ve would not. Beholcf your hoiise is left unto y oh 
!ate* For 1 sav tjnto ■ yov, jc shall not set i\io 



102 

henceforth till ye shall say, blessed is he that cometfe 
in the nnneof the Lord. This passage is frequently 
quoted as evidence of the final rejection of the unbe- 
lieving Jews; but the latter clause fully defeats such 
an itlea, for although Christ spoke of the desolate state 
in which the Jews would be for a season, yet he points 
to a time when they should see him, and call him bles- 
sed. Of which the apostle also bears witness, see 
Rom. xi. 25, 26, that blindness in part is happened 
to Israel until the fullness of the gentiles be come in* 
and so all Israel shall be saved. 

The next passage I will notice is in this same xxv c 
Chapt. Mattb. the parable of the talents. My oppos- 
crs found their argument in favor of future punishment, 
on verse 30, which says, And cast ye the unprofitable 
servants into outer darkness, there shall be weeping and 
gnashing of teeth. This the professed preachers tell 
us means endless misery. But a little attention to the 
passage will confute their opinion. Light and dark- 
ness, in the scripture sense, signify gospel and law: or 
believer and unbeliever. The Son of man says, John 
viii. 12, That he Was the light of the world. The 
Apostle also says, John i. $-, That Christ was the true 
light that lighteth every man that cometh into the 
world. The Lord also said to the unbelieving Jews, 
John iii. 19, ye love darkness rather than light, be- 
cause your deeds are evil. From which it appears that 
the enter darknrss, where there is weeping am) gnash- 
ing of teeth, is applicable to the situation of the Jr*ws 
even ,-ince their Aspersion, who have rejected the gos- 
pel, which is flu light, and bold to the law, which is 
darkm\ss or ursb^iit IV Which is !so the rase, with all 
apostatized cln istiaus who hold to the sacraments of \\\c 
church ol Rr f? e. Those are so outi'i- darkness, arfcd that 
there is we* pi. g and gnashing of teeth in all ihefr as- 
semblies for worship, is visible to over > hebohler. 

The parable 61 sheep and goats i^ next in order, and 
mentis Hie same as the two foregoing, only the subject is: 
rendered a little more plain. I will insert the whofe fm- 
fabie, thafc the .reader may hate a better idea of my be- 



108- 

Kef on it. See Matth. xxv. 51, \o the last, When (lie 
Son of man shall come in his glory, and all the holy 
angels with him, then shall he set on the throne of his 
glory. And before him shall he gathered all nations^ 
and he shall seperate them one from another, as a shep- 
herd divideth his sheep from the goats. And he shall 
set the sheep on his right hand, and the goats on the 
left. Then shall the King say unto them on his right 
hand, come ye hiessed of my Father, inherit the king- 
dom prepared for you trom the foundation of the world, 
For I was an hungered and ye gave me meat: 1 was 
thirsty and ye gave me drink: was a stranger and ye 
took me in: naked and ye clothed me: I was sick and 
ye visited me: I was in prison and ye came unto nic. 
Then shall he say to them or. the left hand, depart from 
Hie yecurscd into everlasting tire, prepared for the devil 
and his angels. For I was an hrfngred and 3 e gave me 
no meat: I was thirsty and ye gave sne no drink: I was 
a stranger and ye took me not in: baked and ye clotheu 
me not: sick and in prison and ye visited me not. And 
these shall go away into everlasting punishment, but the 
righteous into life eternal. 

This passage (which I conceive a parable) the pre.. 
fessed preachers tell us alludes to the general judgment, 
And that the goats signify that class of mankind which 
they say will suffer torments as long as God exists. 
But if so, how could the Lord say (John iii. 17.) that 
he was sent not to condemn the world, hot that the world 
through him might he saved. I hone it will not be 
doubted that the All-wise could save the world Ijirougfj 
the means of his Son; as such if any Oppoiieht admits 
Christ's testimony in this case, how can he contend that 
any will he finally lost. If the Supreme sent his Son 
into the worjd not to condemn the world, but to save it, 
and yvt a gnat portion, of mankind suffer endlessly, it 
seems that God is wanting in power. But if (lie Fa- 
ther sent the Son to b^ the Saviour of the world, which 
all scriptures go to say, 1 contend that he gave the Son 
sufficient power to effect that which he came to do^ an,d 
that all mankind will be saved -accordingly. 



104 

I will now give my belief of the parable in hand. 
Sheep and goats in this parable signify believers and 
unbelievers. The time of Christ's coming in his glory 
was on the day of Pentecost. Sheep are believers, and 
goats .unbelievers. That the time -of Christ's coming 
in his glory was in the life-time- of his hearers, -when 
he spake this parable, is evident from his own testimony. 
See Matth. xvi. 27, £8; For the Son of man shall come 
in the glory of his Father, with his angels; and then 
he shall reward every man according to his works. 
Verily I say unto you, there be some standing here 
which shall not taste of death till they see the Son of 
man coming in his kingdom. Christ's kingdom and 
his glory is undoubtedly the same; as such the time of 
Christ's coming in his glory was in the life-time of his 
hearers, which was on the day of Pentecost; and that 
his angels were the apostles, see Rev. xxii. 8, 9, And 
John saw these things and heard them: and I fell 
down to worship before the feet of the angel, which 
shewed me these things. Then saith he unto me see thou 
do it not; for I am thy fellow servant and of thy bre- 
thren the prophets, and of them that keep the sayings of 
this book. In this testimony the angel acknowledged that 
he was St. John's fellow servant, and of his brethren 
the prophets, which proves the angel to be an apostle* 
for fellow servants are equals, and no one was equal with 
Saint John but the other apostles. See also St. John's 
address to the seven churches, each is addressed to the 
angel of the church; which angels were bishops who 
had received the Holy Ghost and were appointed by SL 
John to oversee their respective flocks. Which testi- 
mony proves that Christ's holy angels were the apostles. 
All nations being gathered before Christ, signifies that 
Die apostles would preach the gospel to all nations as 
he afterwards commanded them. As such, if Christ 
was with the apostles, as he promised them (Matth. 
xxviii,. £0,) it follows of course that all nations was 
gathered before him, and that the sheep who were the 
believers were seperated from the unbelievers is evident 
from the apostle's testimony. See Acts ii. 44, 45, And 



all that believed were together,. ana aau an things com- 
mon; and sold their possession and goods, and parted 
(hem to all men as every man had need. Here we see 
the believers are found in that duty which our Saviour 
attached to the sheep; but the unbelievers were then as 
they are yet, get all they can, and keep all they get: 
and have no regard, nor make any provision, for the 
benefit of the poor of their respective churches. The 
goats allude to the unbelieving Jews, as well as all pro* 
testant christians, to whom Christ said depart ye curs- 
ed into everlasting fire prepared for the devil and his 
angels, which alludes to punishment in this life only. 
The everlasting fire here spoken of is the same as "be- 
fore argued; which is the spirit of God, and the devil 
and his angels are the lust of the flesh, which is mani- 
fested in the character of the popes and those who are 
employed to propoxate their doctrine applicable to the 
protectant clergy. Their being commanded to depart 
into everlasting fire, is that their flesh or the lust there- 
of will continue to be tormented by their spirits as long 
as they remain in unbelief. The word everlasting signi- 
fies that the effect, will last as long as the cause; and 
Whilst those characters remain in unbelief they are tor- 
mented by this fire, which will finally devour their lust- 
ful -nature and the serpent's head be completely bruised. 
But unless \t can be proven, that those unbelievers will 
continue in unbelief and rebellion against Christ after 
they are dead, it cannot be proven that they will be 
punished after death. 

There is a passage, Mark ix. 44, 46, 48, that I 
will take notice of, which reads thus: Where their 
worm dieth not and the fire is not quenched. This pas- 
sage like many others has been construed to mean pun- 
ishment after death. But unless it can be proven that 
the flesh will lust against the spirit, and the spirit 
against the flesh, after men are dead, this passage can- 
not be construed so as to allude to punishment after 
death. Their worm, (not thfe worm,) but their worm, 
is the lust of the flesh striving against the spirit; the 
fire that is not quenched is the spirit; which two, that 



106 

is fle3h and spirit, are and will continue to lust agains : 
each other, until the flesh is overcome by the spirit, 
which is the fire before mentioned, which burns the 
works but saves the sinner. 

The next passage that I shall notice is my text fron* 
which I wrote my Millennium, see Rev. xiv. 9, 10, 11, 
And the third angel followed them saying with a loud 
voice, if any man worship the beast and his image, and 
receive bis mark in his forehead, or in his hand, the 
same shall drink of the wine of the wrath of God 
which is poured out without mixture into the cup of his 
indignation, and he shall be tormented in the presence 
of the holy angels, and in the presence ef the Lamb: 
and the smoke of their torment ascendeth up forever and 
ever; and they have no rest day nor night, who wor- 
ship the beast and his image, and whosoever receiveth 
the mark of his name. This is the key to my Millen- 
nium; but as the object of that work was to prove the 
sacraments of the church to be unfounded, I was care- 
ful to add no comment on any passage which the hired 
clergy hold forth as indicative of future punishment. 
But I will now shew to the reader's satisfaction, that 
the plagues here threatened allude to this life of mor- 
tality. 

The beast is undoubtedly the Roman papal empire* 
The worsh ppers, are the apostatized christians of eve- 
ry denomination that embrace the sacraments of the 
Roman church. The members of the Roman church 
are not worshippers of the beast, for they compose the 
beast. But it is other sects who embrace the sacra- 
ments of the church of Rome under a pretence of re- 
formation; such as hold to the docrineof John Calvin and 
Martin Luther. These be they which worship the beast, 
having embraced his sacraments (which are not scrip- 
tural) in preference to the faith of Christ, which is 
worshipping the beast, The beast has an image in each 
of his chapels; and to this image the priest says mass, 
or prays, in which prayers or miss he speaks out so as 
to be heart! by all in the house. This is the worship of 
Ms image, and all .who embrace this form of prayer^ 



illicit is Offered with the iips irr public, worship hh im< 
age. For Got! is a spit it, arid is ito* to be addressed 
with the lips. But those who pray to him do it with the 
mind or understanding, as the Son of man taught his 
followers. Mat. vi. chapter, When ye pray enter in- 
to ihv closet and shut the door. The closet is the 
heart or mind, and the door is the lips, and when thus 
entered and the door shut, then we ran pray with the 
understanding, saying: Thy will be done in earth as it 
is in heaven. The apostle says. Roan viii. 26> We know 
not what v*e should pray for as we ought; but the spi- 
rit itself tfihketh intercession for us with groauings 
which cannot be uttered. And again he says, 1 Co?* 
xiv. 15, Pray with the spirit and pray with- the under- 
standing also. As such, every species of public pray- 
er is the worship of the image, and is idolatry. To re- 
ceive his mark in the forehead is water baptism, for the 
cross is the mark of the beast: this is acknowledged by 
many, and if any man doubt it, let him take a peep in- 
to their chapels in time of service. The whole of the 
sacraments of the church of Rome were invented for 
image worship, and baptism and the cross were invent- 
ed by the Romans for the worship of the image of Je- 
sus; because he came by water and died on the cross. 
And to this end, the Romaics sprinkled the forehead 
with water, which ihey Fall baptism, and make the sign 
of the cross, which means this: we worship the image 
of that God who came by water and died on the cross. 
All members of the Catholic church are taught to kneel 
to the image of Jesus as often as they enter the chape!, 
then sprinkle their forch ad with water, and make the, 
sign of the cross, which bespeaks this: i came to wor- 
ship the image of that God who came by water and di- 
ed on the cross. Ami as many as are baptized with 
water receive the mark of the beast in their forehead, 
whether the cross be represented or not it makes no dif- 
ference, for the baptrsm goes before the cross, and 
without the baptism then- is no cross, and the baptism 
authorises the cross. A>,d the reason why the reform- 
ed churches that have dissented from the Espiscopalian 



iOb 

dm re h do not represent the sign of the cross at bapiisiE* 
is for fear of detection in the imposition — The mark of 
the beast In the hand, which is the feast of Bacchus, i*§ 
a cup of wine and a bit of bread. This is the ancient 
feast of Bacchus; and is celebrated by the Romans in 
ih^ same order now as it was before the coming of the 
Messiah. And this is the reason the wine is always 
presented to the image before the Roman priests drink 
it. The reason why it is called sacramentum is, because* 
tins in the oath of allegiance to the government of the 
beast. Why it is celebrated twice a year is, in mm- 
memoration of the vintage and importation. Now the 
protestants tell us that this feast was instituted by the 
Saviour in the stead of the passovcr feast; but if so, it 
would b^ celebrated annually on the same day that the 
passovcr feast was, which the Jews yet observe in their 
passovcr feast. 

Having shown the mark of the beast, his image, 
and so on, I will now show that the protestants are 
tormented day and night, as the apostle says, and that 
With fire and brimstone. The fire here spoken of is 
ihv same as before stated, which is the spirit of God, 
which gives life to every body of flesh. Which is that 
fire, which the apostle says, lusteth against the flesh 
and the flesh against it; and yet flesh and spirit arc 
both in one, and are contrary to each other. See Gal. 
v. 17, The flesh lusteth against the spirit, and thespi- 
iit against the flesh, and these are contrary the one to 
the other. This is the fire and brimstone which tor- 
ments the worshippers of the be^st. The professed 
christians when assembled together for worship arc fil- 
led with con ti\ivy principles of the mind. The spirit 
says to the understanding of the creature, yon can do 
nothing; the flesh rises in opposition and says to the 
wuh rstanding of the creature, you have agency, and 
can doeverv thing ne; essary to salvation. Here is the 
contention b tween'the flesh and spirit, which torments 
the worshippers »f the beast, and often prostrates them 
on the . gruiuid, raging, weeping and gnashing of their 
teeth: and in the scripture sense, they are tormented 



109 

with fire and brimstone,(flesh and spirit) and that in the 
presence of the holy angels and in the presence of the 
Lamb. The apostles are the angels, and Jesus Christ 
is the Lamb. And as the New Testament is the Lamb 
and angels' testimony, and ail churches have this vo- 
lume, their sufferings are said to be in their presence. 
But I deny that those infatuated worshippers are tor- 
mented any longer than they continue in such worship* 
For as the worship of the beast is the cause of their 
torments, so soon as they cease to worship they cease 
to be tormented; for when once the cause is removed the 
effect will cease. And unless it can be proven that such 
characters will worship the beast in the next life, or af- 
ter they are dead, it cannot be proven tjiat they will be 
tormented by reason of such worship after death. 

As relates to the smoke of their torments ascending 
up forever and ever, I conceive it means the particular 
agitations and combustions which are frequently seen 
in their large assemblies of worship. And the reason 
it is called smoke is, that it is produced by the conten- 
tion between spirit and flesh, which is the fire and brim- 
stone. The word forever, in the scripture sense, means 
that the effect will last as long as the cause; — the word 
being repeated, is intended to add more force to the 
passage, as was the custom of the Saviour when he 
wished to lay particular stress on a subject he says, 
verily, verily. That all those sufferings are in this 
life of mortality, is evident from the apostle's own. 
testimony, See Rev. xxii. 5, speaking of the next life, 
he says, There shall be no night there. As such, we 
are bound to believe the sufferings here alluded to are in 
this life of mortality, where we reckon day and night. 
For the apostle says, They have no rest day nor night 
-who worship the beast; and their countenances show- 
that they have no rest. 

I will now take notice of the general judgment; for 
some will say, if there be no punishment after death, 
what need of a judgment? I answer that none will be 
punished after death; and yet a judgment is necessary. 
See Be v. xx. 12 to last, And I saw the dead small jvjnd 

K 



110 

great stand before God; and the books were opened; 
and another book was opened, which is the book of 
life; and the dead were judged out of those things 
which were written in the books according to their 
works; and the sea gave up the dead which were in it; 
and deatli and hell delivered up the dead which were in 
them; and they were judged, every man according to 
his works. And death and hell were cast into the lake 
of fire. This is the second death. And whosoever 
was not found written in the book of life was cast into 
the lake of fire. This passage has been construed by 
professed preachers to mean the time when the sinner 
is sentenced to punishment as long as God exists; and 
the lake of fire here spoken of, is what they call hell. 
But a little attention to the passage will confute such 
an idea. The reader will notice that death and hell 
first deliver up the dead which are in them, and then, 
death and hell are cast into the lake of fire. Death is 
the carnal mind; and hell is a troubled conscience, or 
any distress in this life.— Death and hell delivering up 
the dead which are in them, signifies the end of sin.— 
Their being cast into the lake of fire, is their being o- 
vercome by the spirit of God, which is the fire. Why it 
is called the second death, is, the carnal mind is death; 
(see Rom. viii. 6,) which carnal mind is the effect of 
sin; and the carnal mind is the first death, and the end 
of sin is the second death. And whosoever was not found 
written in the book was cast into the lake of fire. The 
names of all who worship the beast are not written in 
the book of life. See Rev. xiii. 8, And all who dwell 
on the earth shall worship him, whose names are not 
written in the book of life. 



(Q* A further description of the general judgment 
hereafter. 



W* 



VN 



«$&. 



NO. IV 



ON ATONEMENT 



AN ACCOUNT OF THE LAST JUDGMENT 



The prevailing opinion is, that the last judgment 
will be in the world of* spirits. This opinion has been 
Aiight to mankind by a hireling priesthood, and is 
without foundation. 

1 have before proven that there cannot be any suffer- 
ing after the spirit leaves the body: as the body returns 
to dust, and the spirit to God who gave it. As surh, 
there will be no need of a judgment to judge the spirit, 
for it returns to God the giver, and is immortal, and 
unchangeable, like himself, and cannot be condemned, 
or suffer. 

But we are informed by holy writ, that the seed of the 
woman(spirit) shall bruise the serpent's head,(flesh.)S<> 
jl am of opinion that the last judgment will be on this 
garth, to judge, condemn and destroy the works of the 
lesh, which are contrary to the spirit. This done, a 
tniyersal peace and love to God and man will ensut-.— 
'he law of the spirit of life will become the whole go- 
Tiling principle of all human nature; and God will be 
in all. The gospel of Jesus Christ fully believed 

K2 



1U< 

and adhered to, is productive of peace and love (o God 
and man. The faith which the apostles preached was, 
(to all who believed.) productive of brotherly love and 
equality with all men; superstition, idolatry, tyranny, 
and usurpation vanished like an evening dream. Ami 
all things whatsoever you would that men should do 
uirfi* you do ye even so unto them, became the governing 
principle of all the primitive believers in Christ. See 
Acts of the Apostles ii. 44, 45, And all that believed 
were together, and had all things common: and sold 
their possessions and goods, and parted them to all as 
every man had need. From this testimony it appears that 
the primitive believers in Christ were entirely govern- 
ed by principles of love to each other, which is the 
sure means of happiness. This was that kingdom that 
the blessed Christ said, Matth. x. 7, was nigh at hand. 
The kingdom of heaven, w herein men arc governed 
by faith and love to God and each other; not by laws, 
statutes or decrees, but by love. To do unto all men 
as they Would that men should do unto them. See again, 
Acts iv. 32 and 34, And the multitude of them that be- 
lieved were of one heart and of one soul, neither said 
any, that ought of the things which lie possessed was 
his own; but they "had all tilings common. Neither 
were there any among them tin t lacked: for as many as 
were possessed of lands or houses sold them, and brought 
the pwee of the things that were sold, 35, and laid them 
down at the apostles 9 feet: maldistribution was made 
unto every man according as he had need. Tims it a 
htmdantly appears that the apostles and believers in 
Christ were entirely governed by love to God and man. 
And consequently. equal rights, privileges and immuni- 
ties were bestowed on all. This glorious form df..g«- 
vcrnment was preached by the apostles to all nations; 
and an apostle says, Col. i. 23, To evvvy creature 
which was under heaven. And consequently all earthly 
kingdoms were shaken to their foundations. But thegos- 
pel of 1 his glorious kingdom met with violent opposition, 
as well as all who were engaged in preaching of it. 
For as early as the year of ourLor,d f>5 ? the empcrc 



115 

set tire to the city of Rome and laid (he blame Uiereo 
)ii the innocent believers in Christ, (see Buck's .Theo- 
logical Dictionary — Persecutions Chris, by heathens, 
which so enraged the idolatrous Romans that a persecu 
ting war was waged against those innocent people; first, 
those were apprehended who openly avowed themselves 
to be of that sect; then by them were discovered an 
immense multitude, all of whom were convicted. Their 
deaths and tortures were aggravated by cruel dirisiou 
and sport, for they were cither coveted with the skins 
of wild beasts and torn in pieces by devouring dogs, or 
fastened to crosses and wrapped up in combustible gar- 
ments, that when (he day-light failed, they might like 
torches, serve to dispel the darkness of the nigh!. 
For this tragical spectacle Nero lent his own garden^ 
and exhibited at the same time the public diversion'; 
of the Gircus, sometimes driving a chariot in person, 
and sometimes standing as a spectator, while the shrieks 
of women burning to ashes, supplied music for his cars, 
— Second, i The second general persecution that the 
heathens carried on against the primitive cliVisiift'us, 
v.as under Domitian the Roman emperor, in the- yea 
95, when 40.000 were supposed to have suffered mar 
tyrdom.' — Third, The third general persecution tin 
same against the same, began in the third year of 
Trajan, in the year 100, and was carried on with great 
violence for several years. — Foui th f The fourth was 
under Antonius, when the christians were banished 
froirt their houses, forbidden to 'show their heads, re 
proached, beaten, hurried from place to place, plunder 
ed, imprisoned, and stoned. — Fifth, The firth begat 
in the year 127, under Severus, when great cruelties 
were committed. In this r<dgn happened the martyr 
dom of Ferpetua and Fclicitas, and their companions* 
Terpetua had an infant at the breast, and Felicitas war 
just delivered, at the time of their being put to death. 
These two beautiful and amiable voumr women, mother- 
(if infant children, after suilering much in prison, were 
exposed before an insulting multitude, to u wild cow. 
which mangled their bodies in a mast horrid manner; 



116 

after which they were carried to a conspicuous place 
and put to death by the sword.— Sixth, The sixth be* 
gan with the reign of Maximums, in the year 235, 
—Seventh, The seventh, which was the most dreadful 
ever known, began in the year 250, und^ the empe 
vor Decius, when the christians were in all places dri- 
ven from their habitations, stripped of their estates, 
tormented with racks, &c— Eighth, The eighth began 
in the year 257, under Valerian. Both men and wo- 
men suffered death, some by scourging, some by the 
sword, and some by fire— Ninth, The ninth was 
under Aurelian, in the year 274. But this was incon- 
siderable compared with the others before mentioned. 
— Tenth, The tenth began in the nineteenth year 
of Dioclesiau, in the year of our Lord S03. In this 
dreadful persecution, which lasted ten years, houses 
filled with christians, were set on fire, and" whole droves 
were tied together with ropes and thrown into the sea. 
Ills related that 1,700 were slain in one month's 
time, and that during the continuance of this persecu- 
tion, in the province of Egypt alone, no less than 
144,000 christians died by the violence of their perse- 
cutors, besides 700,000 through the fatigues of ban- 
ishment, or the public works to which they were con- 
fined. All of these persecutions were carried on by 
heathen Rome, against the primitive christians: which 
in a great degree silenced the doctrine of the faith of 
Christ. And idolatry began to reassume its former 
character, under the name of christian, partly in hon- 
our to the repeated victories and final triumph over 
that sacred name, and partly in honor to his name, 
whose image is the object of Roman worship. And as 
the different persecutions from the first to the end of 
the tenth general persecution, was about 270 years, 
so 270 years were necessarily employed in reinstating 
the idolatrous empire under the new name, and framing 
the necessary sacraments for the worship of the imago 
of Jesus; which brings us down to the beginning of 
the fifth century, at which period, the successor of the 
same idolatrous persecuting emperors, is styled pope, 



117 

\a the head bishop of the church, and ihe image of Je- 
ins on \hv cross is the object of his worship: the pope is 
pleased to be styled lord of lords, king of kings, vice- 
gerent of heaven and god on earth; and ever since the 
beginning of the fifth century he find his successors 
have ruled the empire of Italy and many others, by his 
creed and seven sacraments, all of which through craft 
and policy have been invented for the support of tyran- 
ny and oppression, purporting to be christian. And 
thus it is, that the nations are at war with each other* 
AH the light of the gospel, the love and harmony pro- 
duced by faith andjoxe to God and man, the equality 
and justice, as taught by Jesus Christ, his apostles and 
followers, to all nations, have been totally eclipsed and 
blotted out af the minds of the nations, and nations 
and individuals compelled to submit to the idolatry and 
tyranny of Papa! Rome at the point of the sword; and 
at the same time the scriptures arrested from the hands 
or possession of all; and death was, and yet is, (in pa- 
pal countries,) the consequence, if any except the 
officers of the papal empire and provinces are found 
in the possession of the sacred volume. This state of 
things prevailed over a great part of the habitable 
earth until about the beginning of the sixteenth century: 
when mankind began to doubt the infallibility of the 
pope, as also the propriety of his image; wluch gave 
rise to a pretended reformation. Martin Luther and 
John Calvin being officers in the Roman church, and 
having scripture privileges, were led to believe that the 
wrath of God in the letter of the gospel was against 
unbelievers; and those men being void of faith, they 
considered that not only themselves, but all who were 
in the same state of unbelief, were under sentence of 
condemnation; and that the wrath of God in the letter 
abode on them. And in order to bring about a better 
state of things, they undertook a reformation from 
popery, protesting against the infallibility of the pope, 
as well as the error of his image; but at the same time 
preached to the nations, and individuals, that the pope's 
sacraments were necessary to salvation. This rneasura 



tit* 

was attcmfoci with great persecutions am! vast Btood- 
nhed, but final!} .succeeded: and the new form of re- 
ligion, called protcstant, was established by law in 
K upland as well as some oilier nations. This chansre 
is called reformation from popery: but in truth, is an 
acknowledgment of the infallibility of the pope, and 
is the worship cx£ tSie beast. But the national laws 
'which brought about and established the reformation, 
forbid open persecution; or llvo protectant churches 
would be as tyrannical, in persecuting ali who do not 
think as they do* as the Romans ever were; for (he pro- 
lestants are led by the same -persecuting principles, 
and arc nothing better in principle than a persecuting 
inquisition; for they worship the beast and partake of 
his tyrannical persecuting nature. And to this end, a 
general judgment is necessary to the peace and hap- 
fitness of mankind. Universal nature cries aloud for 
delher&nccfrom the yoke of bondage imposed on thq 
;iecks of mankind by the Roman church, which is an- 
uchrist. The kingdoms of this world are made up of 
^ntichrisfl&n mortar; and the protcstents have embrace*! 
the mysterious sacraments of that church, as the ne- 
cessary means to solvation; and the awful consequence 
is, tyranny and oppression. Wrath, strife, envying ami 
vivalship, keep the nations, as well as individuals, in 
confusion. But remove the cause and the effect \\\i\ 
"ease. And to this end, # general judgment is neces- 
sary, that every opposition, and enemy to the gospel 
and faith of christ may be taken out of the way. 
That the nations may learn war no more: that ty- 
ranuy* oppression and injustice may cease; and univer- 
sal nature smile at the glorious consequence. The Son 
of man said, John ix. 39, For judgment I am come into 
this world, that they which see not might seer and that 
they which see might be made blind. From this testi- 
mony, it appears that a certain proportion of human 
nature, in ali ages, has, and continues to oppose the gov- 
erning principles of the law of the Spirit of life; and 
these be they that the Lord of glory said see: that is, 
;hcy sec in their own imaginations: but are totally 



i i» 



blind in (lie knowledge of, (Horn. \iiuj%) [\& taw of 
the spirit of lite in Christ Jesus, which uiuk^free from 
tl*e law of sin and death. And that portion of human 
nature which see in their own conceits, are they which 
Christ's gospel was intended to blii-vd. And that por- 
tion of human nature, which to human appearance 
arc blind, not observing any outward religious duties, 
but. wor si tipping God in the spirit oE the heavenly uv\vi< 
these be thev titat he said see not but mierkt st*< ■: that is, 
they shall see that all the parade in this world about re- 
ligion, and all that round of pretended religious duties, 
as taught by the pretended lights of this world, are of 
the carnal man: and that the end thereof is death. 
This is the object of Christ's coining into the world, 
to make an atonement for sin. and through the instru- 
mentality of his gospel to separate his IViemh 
from his enemies, that t\tv judgment may act on the 
enemy only. Again he says, John v. £3, For the 
Father judgeth no man: but hath committed aU judg- 
ment unto the Son, Here lie acknowledged himself to 
'nave full power committed to him, as relates to the judg- 
ment. Sec God's communication to the |>roj>het Isaiah 
xlii. i to 4 verse, which is also recited by St. Matthew 
chap. xii. 13, 20 Verses, Isa. Behold my servant 
whom I uphold; mine elect in whom my sou! delightctb; 
1 have put my spirit on him: lie shall bring forth judg- 
ment to the Gentiles, lie shall not cry, rior lift up, 
nor cause his voice to be heard in the street. A bruis- 
ed icvd shall he not break, and t he smoking ilax shall 
lie Hat quench; be shall bring forth judgment unto truth. 
lie shall not fail nor he discouraged, till he has set 
judgment in the earth: and the isles shall wait for his 
law. From this testimony, it appears that neither 
Christ or his followers, nor those who believe in him, 
would make any show or parade about their religion; 
for he says that he should not cry, or lift up nor cause 
his voice to be heard in the street. And even so it has 
been: Jesus tamely submitted to the open pursccutiou 
of his enemies, even to the death of the cross; his 
apostles all shared the same fate in humble submission. 



1»0 

The primitive christians also submitted, with patience 
to the persecutions of idolatrous Rome; ape! during 
the dark age of popery, the friends and believers in 
Jesus Christ have tamely and patiently submitted to the 
pursecuting inquisitions and tyrannical threats of the 
clergy. And even at this day, the professed preacher of 
the gospel, will stand in the pulpit, and in the fury of 
his infidelity, he will boldly and daringly threaten nine- 
ty-nine hundredths of the human family with tiie wrath 
of his God, and positively assert that they shall suffer 
torments in hell as long as God exists. x\ll this is sub- 
mitted to with patience; not a word is said in reply; 
and not only so, but the friend of, and believer in 
Christ, will often throw his mite into the hat, as It 
were to fan the: flame of this persecuting spirit as it may 
the sooner burn up the chaff in which it rages. 
He shall neither cry nor strive, nor cause his voice 
to be heard in the street; till he sends forth judgment 
unto victory. But the enemies and persecutors of Je- 
sus Christ and his followers have, in all ages, and 
even at this day, cry aloud, strive hard, and proclaim 
in the streets, or so as to be heard in the streets, threat- 
ening men with the wrath and fury of their God for 
their faith and belief in Jesus Christ. Every Sunday 
the streets and lanes of the city arc awakened by the 
yells, shouts and imprecations of the enemies and per- 
secutors of Jesus Christ, his gospel and the faithful. 
And not only in the city, but also in the country, and 
even in the wilderness, those characters have their per- 
secuting dens erected, which causes the earth to mourn,' 
and the sons and daughters of Adam (Rev. vi. 10,) to 
cry with a loud voice, saying, how long, O Lord, holy 
and true, dost thou not judge and avenge our blood on 
them that dwell on rhe earth. And truly at this day, 
human nature crieth aloud to the God of heaven for de- 
liverance from the yoke of bondage (the tyranny, -op- 
pression and injustice) laid on the necks of the human 
family, by means of the papal and protestant churches. 
The law of the spirit of life in Christ Jesus, which 
makes free from the law of sin and death, has been al- 



most blotted out during the dark age of popery; and 
the reformation or protectant church has acknowledg- 
ed, and taught the mysterious idolatrous sacraments of 
papal Rome to be necessary to salvation, which eclip- 
ses the light of the world. 

These are the great stumbling blocks to the faith of 
Christ; these be the means of nation rising up against 
nation; and kingdom against kingdom; and even man 
against man, all for want of faith in him who said, 
(John viii. 12.) lam the light of the world. Which 
glorious light has promised that he had come to send 
judgment on the earth. Who also has said, Matth. xiih 
41, 34, The Son of man shall send forth his angels, 
and they shall gather out of his kingdom all things that 
offend ..and them which do iniquity, and shall cast them 
into a furnace of fire, there shall be wailing and gnash- 
ing of teeth. Then shall the righteous shine forth ays 
the sun in the kingdom of the Father. Who hath ears to 
hear let him hear.Here is a glorious promise to the faith- 
ful of the final overthrow of the antichristian kingdom. 
The angels that the Son of man promised to send forth 
were his apostles; the object of their going forth, was 
to gather out of his kingdom all things which offend 
and them which do iniquity. 

The reader will observe that the angels were to ga- 
thur together the bad, and not the good. This is the 
explanation of the parable of the tares: and it is not the 
wheat that is to be gathered, but the tares, the things 1 
that offend and them which do iniquity. These 
are to be gathered out of Christ's universal kingdom 
and cast into a furnace of (Ire; arid then the righteous 
shall shine forth as the sun in the kingdom of their Fa- 
ther. The way the angels have gathered together the 
tares or all things which offend and do iniquity, is 
through the instrumentality of antichrist and the gospel 
or New Testament. The apostle informed the Thessi- 
lonians that the day of the Lord should not come 
except there corne a falling away first, and that 
man of sin be revealed the son of perdition; who op 
poseth and exalteth himself above all that is called 

i 



God, or that is worshipped; so that he, as God,sittetu 
in the temple of God, shewing himself that he is God* 
(See 2 Thes, ii. chapt.) This testimony of the apostle 
shews the necessity of an opposer to Jesus Christ pre- 
vious to the judgment. The preaching and doctrine 
of Jesus Christ, his apostles and primitive christians, 
was communicated to all nations; and the apostle says, 
Col. i. £3, To every creature under heaven. This be- 
ing universally helieved through the miracles which 
attend the gospel, (not believed by every man) but by 
men in every part of the habitable earth. The king- 
doms of this world were likely to become the kingdom 
of our Lord and of his Christ; but as the day of the 
Lord should not come unless there come a falling away 
first, and that man of sin be revealed the son of perdi- 
tion. The man of sin must make his appearance, and 
begin to claim his right, which was done by the Roman 
empire; and as before stated, the persecuting sword 
was drawn and never sheathed until the Roman empire 
%vas again secured, and antichrist in his full glory, in 
direct opposition to Jesus Christ, and in positive con- 
tradiction to all scripture, is causing mankind to bow 
down to the image of Jesus holding out his golden cup 
of wine of the wrath of his fornication together with his 
aeven sacraments, saying to the nations, these be the 
gods which brought you up out of the land of Egypt, and 
out of the house of bondage. This is the image of 
Jesus; I am his priest, can forgive sins on earth as he 
did; therefore, come unto me all ye ends of the earth 
and be ye saved, for I am god, and there is nonerclse. 
This has always been the doctrine held forth by the 
Roman church; she is the great enemy to Jesus Christ 
and his gospel. She is the preserver of idolatry, ty- 
ranny and oppression, and is antichrist, the apoealip- 
tical beast, the devil and satan out of the bottomless 
pit, and the mother of harlots, and the abomination of 
the earth. And it is through the means of this church, that 
Ch rist\s enemies are gathered together. It was necessa- 
ry to the final salvation and happiness of mankind in this 
world, that an opposite power should arise: Jesus Chi 



1&8 

must have an opposer in order that the enemies of Je 
sus may be gathered together against him; that they 
may be separated from the balance of mankind. The 
popes, as well as the whole catholic church, openly and 
publicly b©w to the image of Jesus; they make no se- 
cret of their idolatry; the image is found in all their 
chapels. The object of thecatholic religion never was in- 
tended to make men happy in the next life, butto unite 
them in this, to perpetuate the memory of Christ, his 
office and power, as Mediator between Gotl and man; 
and the pope, priests and laymen, or the whole catho- 
lic church is a figure of Jesus Christ, the apostles and 
primitive christians. Their persecuting inquisitions re- 
present the Holy Ghost subduing human nature, and 
causing it to submit to the faith of Christ. The sacra* 
ments of the Roman church are intended to shew the 
ways and means which led to the manifestation of Jesus 
Christ, his power of healing, .his gift to the apos- 
tles* &c. 

I will take notice of the catholic creed and sacra 
ments, and shew in the first place, that the creed and 
sacraments of the catholic church, were originally in- 
tended to perpetuate the memory of Jesus Christ, the 
apostles and primitive christians, as well' as the ways 
and means which led to the knowledge of those things. 
The Romans being idolators, imve idolised the body of 
Jesus and his apostles; and the sacraments of the Ro- 
man church are intended to prove the fact. The Roman 
catholic creed, as recited in the Encyclopedia, Ameri- 
can edition, under the head of Roman catholics, and 
called pope Pius tilth's oved, is as follows: Art. 1— 
I believe in one God, the Father almighty, maker of 
heaven and earth, and of a!! things visible and invisi- 
ble. The one true and living God in three persons, 
Father, Son and Holy Ghost. 2 — 1 believe In one 
Lord, Jesus Christ, the only begotten Son of God, 
begotten of the Father before all worlds, God of God, 
light of Sight, very God of very God, begotten, not 
made, being of one substance with the Father, by whom 
all things were made. 3— Who for us men, and tor 



is* 

our salvation came down from heaven and was inmr- 
imte of the Holy Ghost of the Virgin Mary, and was 
made man. 4 — And was crucified also lor us undep 
Pontius Pilate: he suffered and was buried. 5 — And 
flic third day rose again, according to the scriptures, 
o — He ascended into Heaven, sits at the right hand of 
the Father. 7 — And is to come again to judge both the 
living and the dead, of Whose kingdom there shall be 
no end. 8 — I believe in. the Holy Ghost, the Lord and 
giver of life, who proceeds from the Father and the Son, 
who with the Fattier and the Son is adored and glori* 
iiecl; who spake by the prophets. 9 — I believe in our 
holy, catholic, and apostolic church. 10— I acknow- 
ledge one baptism for the remission of sin. 11 — 
I look for the resurrection of the dead. 12—1 believe 
in the life of the world to come. Amen. 

; ■';. — I. most firmly admit and embrace the apostolical 
and ecclesiastical traditions, and all other observations, 
and constitutions, of the same church. 14 — I do ad- 
mit the holy scriptures in the same sense that holy mo- 
ther church doth, whose business it is to judge, of the 
true sense and interpretation of them, and I will inter- 
pret them according to the unanimous consent of the 
fathers. 15 — I do profess and believe that there arc 
seven sacraments, truly and properly so called; institu- 
ted by Jesus Christ our Lord, and necessary for the 
.salvation of mankind, though not all of them to eve- 
ry one, viz: baptism, confirmation, cueharist, penance, 
extreme unction, orders, and matrimony: and that 
they do confer grace; and that of these, baptism, con- 
firmation and orders, cannot be related without sa 
lege. I also receive and admit tie received and ap- 
proved rites of the catholic church in her solemn ad- 
ministration of all the aforesaid sacraments. 16—1 
embrace and receive every tiling that hath been defined 
and declared by the holy council of Trent, concerning 
original sin and justification. 17 — I do also, profess 
that in the mass there is offered to God a true, proper 
and propitiatory sacrafice for the quick and the dead; 
and that in the most holy sacrament of the eucharist, 



there is truly, really, and substantially, the body and 
blood, together with the soul and divinity of our 
Lord Jesus Christ; and that there is a conversion 
made of the whole of the bread into the body, and of 
the whole substance of the wine into the blood; which 
conversion the whole catholic church call transubstan- 
tiation. 18- — And I believe that under one kind only, 
whole and entire, Christ is taken and received only, 
19 — I do firmly believe that there is a purgatory, and 
that the souls kept prisoners there do receive help by the 
suffrage of the faithful. That the souls of the patriarchs- 
and .ludy men who departed this life before the crucifixion 
of Christ, were kept in prison, in an apartment of 
hell, without pain. That Christ did really go into lo- 
cal hell and delivered the captive souls out of this con- 
finement. The fathers assert that our Saviour descen- 
ded into hell, went thither specially, and delivered the 
souls of the fathers out of that mansion. 20 — I do be- 
lieve that the saints reigning together with Christ are 
to be worshipped and prayed unto, and that they' do 
offer prayers unto God for us, and that their relics are 
to be had in veneration 21—1 d*> firmly believe that 
the images of Christ, the blessed Virgin, the mother of 
God, and of other saints, ought to be had and retained, 
and that (\ue honor and veneration ought co he paid un- 
to them. 22—1 do affirm that the power of indul- 
gences was left by Christ in the church, and that the 
HHc of them is beneficial to christian people. 2 3 —J 
do acknowledge the holy catholic and apostolical Roman 
church, to be the mother and mistress of all ejmrches;; 
run! I do premise and swear true obedience to the bish- 
op of Rome, the successor of St. Peter, the prince of 
the apostles and vicar of Jesus Christ. 24—1 do un- 
doubtedly receive and profess all other things that 
been delivered, defined by tho sacred canons, 
1 councils and especially by the holy synod of 
Trent; and all other things contrary hereunto, and all 
heresies condemned, rejected, and anathematized b the 
rfmrrh, ! do condemn, reject, a>;d anathema This 

bears date on the ides of ~No\> I r 



126 

The iirst twelve articles which close with amen, I 
conceive to be the creed. And the other twelve, are 
articles of confession, or faith. The image proves be- 
yond doubt, that the whole scheme is idolatry, and as 
the image of Jesus is seen in all catholic chapels, this 
proves that due honor and veneration is paid to it, as 
declared in the £lst article. Why the creed and con- 
fession are divided into twelve articles each, is to typi- 
fy the twelve apostles; which twelve apostles are also 
typified by twelve wax candles, all lighted up in open 
day-light in front of the image in time of mass. 
Christ said to his twelve, Matth. v. 14, If e are the light 
of the world. And veVse 16, To let their lights shine 
before men, &c. It will be recollected that each member 
of the catholic church on entering the chapel kneels 
to the image of Jesus, (looking on it at the same time,) 
rise, sprinkle their foreheads with water, and make 
the sign of the cross on their foreheads; kneel again 
and take their seats. This is called baptism, and ty- 
pifies Jesus Christwhocame by water and died on the 
cross. The apostle says, 1 John. y. 6, He came by 
water and blood. And again he says, John i. 31* 
(in the language of John Baptist,) And I knew him 
not; but that he should be made manifest to Israel, 
therefore am I eome baptizing with water. This testi- 
mony warrants the assertion, that Christ came by water; 
that is, he came to the knowledge of Israel by means of 
John's baptism. And the scriptures abundantly prove 
that he died on the cross. So an apostle says, he came 
by water and blood: for without a death and resurrec- 
tion he would never been worth the name of Mediator, 
for these things are a proof of his mission. So I con- 
clude that Jesus Christ came bv water and the cross. 
And this is what the Romans typify in the sacrament of 
baptism: we worship the image of tSiat god who came 
b^xvvater and the cims; sprinkling the forehead and 
making the sign of the cress; this is the initiating sa- 
crament in all churches. The reason w bv these figures 
are made at ail timts on entering the chapel, is to 
-how that the image of Jesus is the object of theiv 



iz7 

worship. View the priest when at mass, bowing, 
kneeling, and petitioning the image for this, that, or 
the other blessing; and yet he will say that the image 
is intended only to keep him in remembrance of Jesus. 
But behold his motions and conduct towards this image; 
this proves that the image is the object of his worship; 
for men's actions prove their intentions more positive- 
ly than their words do. In a word> the 2nd article in 
their creed proves the fact, that the Romans view 
Jesus Christ as God, for they call him God of God, 
light of light, very God of very God, &c. — - 
They do not believe him to be the Supreme Creator, 
for in article 1, they acknowledge one God, the Father, 
maker of all things, &c, But they believe Jesus to 
be very goti (in the sense of idolatry,) of all the heath- 
en gods, that is, very God of very God of all earthly 
gods, who ever appeared in men's persons. And this 
is the reason that the bishop of Rome professes to be 
in possession of the powers which Jesus Christ posses 
sed, whilst in the flesh: for he, the vicar of Jesus 
Christ, as acknowledged in article £4, must necessari- 
ly have the same rights, powers, gifts and graces, 
that Jesus Christ hail whilst in the flesh. And can 
confer those gifts Pdid powers on whom he will, as Je- 
sus did on his apostles. In a word, the whole catholic 
church typifies the following: the image represents 
Deity, made known toman through means of a Media- 
tor, who employed twelve lights or apostles to enlight- 
en mankind. The Bishop represents the Mediator, 
who for the happiness of mankind, has many priests, 
each of whom are mediators between man and God. 
"he Romans hadf perfect knowledge of all things rela- 
tive to Jesus Christ, through the means of their gover- 
nor Pontius Pilate, and have framed their worldly 
kingdom so as to represent that of Jesus Christ, as 
near as possible, in a figurative sense; but directly op- 
posite and contrary thereto in a literal sense. This is 
the way that the old serpent has deceived mankind. 
The enemy, or lust of the flesh, is always ready to op- 
pose God, or the nature of the spirit. Srst at 



128 

tempt that the devil made, after Jesus Christ was made 
known, was to prevail on him to fall down and wor- 
ship him: offering at the same time, all earthly king- 
doms; this shows that his satanic majesty's power was 
in worldly kingdoms. And it is perfectly natural for 
the flesh to oppose the spirit, for the flesh histeth 
against the spirit and the spirit against the flesh, and 
these are contrary the one to the other. As such, it 
could not he expected otherwise, hut that the flesh in 
its lustful nature would oppose Jesus Christ when he 
attempts to erect a heavenly or spiritual kingdom in 
this world. For if the flesh had been obedient to the 
nature of the spirit, there would have been no need of 
a Mediator to reconcile man to God; for the obedience 
of theflesli to the spirit is reconciliation. But as human 
nature was unreconciled to Deity, or in other words, 
the flesh unreconciled to the spirit, a Mediator is ne- 
cessary to reconcile the flesh or human nature. And 
through Jesus Christ, as Mediator, human nature or 
the lust of the flesh (commonly called the devil) discov- 
ered what was the will and desire of the spirit, or Dei- 
ty, which was to unite all mankind into one kingdom; 
and that Rom. viii. 2, The law of the spirit of life in 
Christ Jesus, which makes free from the law of sin and 
death. This should be the whole governing principle 
of all men. This is the kind of kingdom that Jesus 
Christ came to set up, which is calculated to make 
mankind happy in this world. And as before stated, 
it was perfectly agreeable to the nature of the two, for 
the lust of the flesh to oppose, the spirit in the erection 
or establishing of such kingdom: human nature at that 
c^i-ly period was not able to bear so great a change. 
The Inst of the flesh was now in the prime of life, and 
bends all its 'powers against the law of the spirit, and 
with sword in hand, shed the blood of all who were wil- 
ling to submit to the law of the spirit of life. This 
done, an opposite kingdom is erected in the same name 
as that of Christ's. Arid now we have the two ki: 
doms, that of Jesus Christ, which makes free from the 
law of sin ami death, and that of antichrist, which k- 



129 

the author of sin and death. And as it was with the 
children of Israel in the days of Joshua, so it was with 
the Gentiles in the days of Luther and Calvin. Those 
men were instrumental in putting down the persecuting 
powers of the Roman church; and the civil laws of 
England and France, as well as soniH other .nations*- 
say to human nature, we have rescued you from un- 
der the Roman yoke: choose you this day whom you 
will serve; whether the gods which your fathers served* 
which were on the other side of the, establishment of 
the papal powers, (Jupiter, Bacchus, &c.) or the gods 
of the papists (Jesus, Mary, and Saints,) in whose 
ecclesiastical dominions ye dwell. This was the lan- 
guage of the civil law; the papal yoke shall no longer 
be forced on the necks of the subjects of these king- 
doms; but every man may serve the gods of the heath- 
en Roman empire, whom his forefathers served, who 
lived iii the days of heathen Rome; or he may serve 
the gods of the jmpal liohums, who yet have chapels, 
j>riests> &c. in our lands and nations. And so said 
Joshua to (he Israelites. After .the Israelites were re- 
deemed from the Egyptian yoke, and had arrived at 
their Canaan of rest, their hearts were still on idolatry 
which geudereth unto bondage. And Joshua said un- 
to them, Chant, xxiv. 15, If it seem evil unto you 
to serve the Lord, choose you this day whom you Will 
serve, whether the gods which your fathers served, that 
were on the other side of the flood, or the gods of the. 
Amorites in whose land ye^dweH; but as for me and 
my house, we will serve the Lord. The language of* 
Joshua in this case, is in substance, the language of 
the national authorities after the establishment of the 
reformation from popery. Says the national autho- 
rities of England, France, &c. to their subjects: we 
have rescued you from the persecuting powers of the 
-Roman church, if it seem evil unto >ou to serve God 
in spirit and truth, — choose you thi* day whom you 
will serve; whether the gods that your fathers served 
previous to the coming of Christ, or the gods of the 
papists, in , whose dominions you dwcll^ but as for me, 

*.2 



130 

(the throne) and my house, (my national councils) we 
serve the Lord. That is, no church shall have the 
civil authority over our respective national concerns, 
or dictate to us the means of happiness. 

It now rem&ins to show which gods the reformers 
chose for the object of their worship: which is best de- 
termined by their creed and articles of faith. See 
the constitution of the presbyterian church in the 
United States of America, commonly called the pres- 
byterian cqnfession ot faith, Page 368. Thecreed.-*-* 
I believe in God the Father, almighty, maker of heaven 
and earth; and in Jesus Christ his only Son, our Lord, 
who was conceit ed by the Holy Ghost, born of the Vir- 
gin Mary, suffered under Pontius Pilrfte, was crucifi- 
ed, dead and buried; he descended into hell,* the third 
day he rose again from the dead, he ascended into 
heaven, and sitteth on the right hand of God the 
Father almighty; from thence he shall come to judge 
the quick and the dead. I believe in the Holy Ghost, 
the holy catholic church, the communion of the saints^ 
the forgiveness of sins, the resurrection of the body, 
and the life everlasting. Amen. 

The reader will turn to the catholics' creed and there 
observe article 21, I do firmly believe that the images 
of Christ, the blessed Virgin, the mother of God, and 
of other saints, ought to be had and retained, aird that 
due honor and veneration ought to be paid unto them. 
This article acknowledges the light to worship the 
images of Jesus, Mar}, and the other saints; all of 
Vvhich images the mother church at Rome, has in pos- 
session, but the image of Jesus is sufficient for the lit- 
tle provinces abroad, which image of Jesus, thte Ro- 
mans worship openly and publicly; and if any man 
disputes it, I request him to enter a Roman chapel in 
time of servic. , and he can see the fact These things 
prove beyond doubt, that the Roman catholic church is 

idolatrous. 

A d I will now take notice of the presbyterian creed, 

* That te, continued in the state of the dead, anckinder the powers 
death until the third day, 



181 



winch is in substance, the creed of all proiestant ( 

am! is literally the same as the first eight article?' 
of the Roman creed: in a word, the presbyterians,. iii 
their creed, acknowledge that they believe in (lie holy 
catholic church; which catholic church is undeniably 
the Roman catholic church, which is the apoi aliptical 
beast; this church or beast, the protectants acknow- 
ledge in their creed that they believe rri it, That is, they 
believe in the beast and embrace the seven sacra- 
ments of the beast, as the sure means of salvation. I 
will ask the protectant clergymen, what catholic church 
it is that they believe in? As the word catholic, is not 
to fee found in the Old or New Testaments. I will set 
it down for granted, that the holy- catholic church, 
which the protectants in their creed acknowledge to be- 
lieve in, is the Rom^n catholic church or apocalipticat 
bea$»t. This at once settles the point, for it is evident 
that the protestants worship that in which the> believe. 
As a proof of which, see the sacraments of the Roman 
catholic creed, arti. 15. I do profess and believe that 
there are seven sacraments, truly and properly so called, 
viz: baptism, confirmation, eueharist, penance, extreme 
unction, orders, and matrimony. These are the sa- 
craments of .the holy catholic church, in whom the pro- 
testants believe. All of which the protestants believe 
in and embrace as necessary to salvation. As to bap- 
tism and the eueharist, they are generally known and 
understood by most of men. As such, I will add some 
explanations of the othe^five, that tire reader may at 
once aee that the protestants embrace them all. 

Confirmation, is the ac< of establishing any thing or 
person; and is what our professed christians call experi- 
mental knowledge, by which they are confirmed in their 
religion. Penance, is what our professed christians 
call repentance, which is wellknowrr. Extreme unction, 
is the prayingfor the sick, or dying; which is often heard 
of amongst the protestants, but no good has ever yet 
resulted fr> m this sacrament, or any other. Orders, sig- 
nify the different offices in th^chun h. th« pardon, dea- 
cons, or elders, and clerks, &c» The Roman church 



o4 



has seven orders; the protest ants put up with three or 
four. Matrimony* sign i Ties the uniting of male and 
female together fyy certain vows, in which state they 
ivniain during life, let the consequence be what it may. 
This sacrament is well known to mankind; as such, it 
needs no explanation. 

Thus, ihe loader will readily perceive that the pro- 
tcstants not only believe in the catholic church, or 
beast, but absolutely worship it. And thus acting, they 
are the enemies of Jesus Christ. The tares, the Wor- 
shippers of the beast, and the advocates of tyranny and 
oppression: not believing in Jesus or the New Testa- 
ment, but believing in the holy catholic church, and 
worshiping the beast. That the protcstants do 
not believe iuMesus Cbrist, I will prove by scripture 
testimony, and their own acknowledgments. Jesus 
Christ said, Matth. xii. SI, Wherefore 1 say unto you, 
all manner of sin and blasphemy shall be forgiven unto 
men. If the protectants believed in Jesus Christ, which 
they openly profess, why all this parade about repent- 
ance, &c. for sin? If they believed in Jesus Christ, 
llley would he free from the burden of sin and gnili; 
and no need of repentance for sin; which no man can 
Ihe without, if the protcstants believe in Jesus Christ, 
why do they say in Hieir creed that they believe in the 
holy catholic church, and absolutely embrace her sacra- 
ments a» the means of salvation? If the protcstants be- 
lieve in Jesus Christ, why do they say in their creed 
that they believe he descended into hell after his buri- 
al? In this place the protectants have added a note, 
but it only proves their condemnation. For they first 
say, he was crucified, dead and buried, descended in- 
to hell; <>nd then explain that this hell means that he 
continued in the state of the dead, &<;. But I request 
the reader to notice the passage: they say, lie was cru- 
cified, dead and buried; he descended into i.ell. First, 
death; second, buried; third, descended into hell; this 
descent undoubtedly took place after his hm ial, agreea- 
ble to the literal sense of the artic le, or (reed. And 
now let us see how this agreeth with Christ's uw n vvtfrirts. 



See Luke xxiii. 43, This day shalt thou be with me 
in paradise. Again, verse 46, Father into thy hands 
I command my spirit. These were the dying words of 
the Son of man. And now I contend, that if the pro- 
tcstauts believed in him, they would not thus contradict 
him. And more than this, if he descended into hell, I 
wish to know how the protestants found it out, as there 
is no scripture that proves the fact. But an article in 
the catholic creod says, art. 19, The fathers assert that 
our Saviour descended into hell. This I conceive to 
be the -authority which the protectants have tcT war- 
rant them in the belief of Christ's descending into 
hell after burial. Which facts, 1 conceive to be suffi- 
cient to prove 'that the protectants do not believe in 
Jesus Christ. I admit that the protcstants do believe 
in the image of Jesus Christ, or they would not 
observe the sacraments which the Romans have in- 
troduced for the worship of said image. Again, if the 
protectants believed in Jesus Christ, they would not 
consider themsel ves under 1 he law of Moses; for an apos- 
tle informs us, Acts xiii. 39, And by him all that believe 
are justified from all things, from which ye could not be 
justified by the law of Moses. From this testimony it 
appears that the believer in Christ is justified from all 
things; but the protectants do not consider themselves 
justified from all things, even after they have observed 
all their round of religious duties; they have no rest 
day nor night; no justification to be found by them, 
because they do not believe on him that justifieth the un- 
godly. Rom. iv. 5. Behold the professed "'christian, 
with his countenance dejected, his eyes fixed, and his 
hand'on his breast; there gnaws their worm that never 
dies, and there burns the fire that never is quenched; 
all through unbelief. For they neither believe in Jesus 
Christ or the New Testament; for they deny Jesus 
Christ and the gospel, saying, that the sinner will be 
tormented to a never-ending eternity. Jesus said that 
all sins should be forgiven; and again, he said, if he tvias 
lifted up he would draw ail men unto himself; and again 
bo said, that (*trf! so loved the world that he sent ht« o?..., 
i a* 



184 

ly begotten Bon, not to condemn the world but that the 
world through him might be saved. The apostle Paul 
says to Timothy, that Jesus Christ will have all men to 
be saved and come to the knowledge of the truth. See 
1 Tim. ii. 3, 4. The protestants openly and publicly 
deny all those facts; and acknowledge that they believe 
in the holy catholic .church; and by observing her sa- 
craments they worship the beast. They are enlisted 
enemies of Jesus Christ; they arc the friends of anti- 
christ, and of tyranny and oppression. Jesus Christ 
said, Mark ix. 40, He that is not against us is on our 
part. But the protestants have acknowledged by their 
creed and sacraments that they are against him; and 
wo be unto them; for the wrath of God in the letter of 
the gospel abideth on them; the general judgment will 
condemn them, and their names will be blotted out un- 
to the end. A religion divided into so many sects, each 
contending against all others, is by no means worth 
the name of Christ; for were it not for the civil laws, 
those sects would be continually warring against each 
other. These be the tares which the Son of man said 
that his angels or reapers would gather together and 
bind them in bundles to be burnt. And they are alrea- 
dy gathered and bound in bundles by their particular 
rules of faith; and are absolutely enrolled. These be 
they, that the enemy, the devil, sowed whilst men slept, 
They are the worshippers of the beast, which cannot 
be denied. For it cannot be said that the catholics wor- 
ship the beast, for they have the image in all their 
chapels, which is the object; of their worship. Aud \i 
cannot be said that the Jews worship the beast, for they 
worship as they did under the law. And it cannot be 
said that the mahomedans worship the beast, for fhey 
believe in the true God. and Mahomet as his prophet, 
and worship accordingly. Nor can it be said of those 
who observe no outward forms of worship that they 
worship the beast, for they worship not at all, but believe 
on him who justified* the ungodly. But the protestants 
have no image to worship, no prophet to guide ihem, 
Bor are they justified by faith. 



135 

They are the children of the Roman catholic church w 
which they helieve. 

* Having said enough on the subject of the papal and 
protestaut religion, to justify a belief that the holy ca- 
tholic church is the apocaliptical beast, and that all 
protestaut churches (which embrace any of the sacra 
merits,) worship the beast, I will now show that those 
churches have been the authors and promoters of all tt& 
tyranny and oppression in our world, and that the ge- 
neral judgment will remove those the obstacles to man's 
happiness. The kingdom which John Baptist, and 
Jesus Christ preached, and which the apostles estab- 
lished, was a kingdom of faith and love to God and 
.man. John Baptist said to the scribes and pharisees, 
Matth. iii. £, Rejrent ye for the kingdom of heaven is 
at hand, Jesus Christ said to his twelve, Matth. x. ? § 
And asyo go, preach, saying, the kingdom of heaven 
is at hand. Again he said to the seventy, Lukex. 9, 
And say unto them, the kingdom of God is come nigh 
unto you. And again he said, Luke ix. £7, Bui I teli 
you of a truth, there be some standing here which 
shall not taste tit death till they see the kingdom of God, 
Again, Mark ix. 1, And he said unto them, v rily I 
say unto yoir, that \\\qvg be some of them that stand hen? 
which shall not taste of death till they have seen the king- 
dom of Gud come with pouer. And again, St. Matth.. 
says, chap-t. iv. 23, That Jesus Christ preached the gos- 
pel of the kingdom. And now the sum of the foregoing 
testimony is this: Christ himseif preached the gospel 
of the kingdom oCGod. Ami sale ttrlM some who heard 
him preach, should not (lie, Unlit tl»ey would see the 
kingdom of God come who power. And I ask what 
new form of kingdom that wus which came with power 
during the life-time of those who heard Christ .preach? 
^e Lear ol three thousand souls revolting from toe 
kingdom of the law dispensation, to that of the gospel 
in our day. See ActiHi. 44; and again, Arts iv. 4, five 
thousand. Arid vast multitudes of all nations rc\ cited 
in a similar way, and joined the seme siandard throt gh 
the preaching of the apostles, Which wasnndoubkdj 



186 

Jy iho kingdom of heaven,, or kingdom of God, winca 
is th? same: for the kingdom of heaven, or kingdom of 
God, is evidently a kingdom of happiness: for as I ..have- 
before proven that hell means torments in this life, even 
so, hea\en means happiness in this life. And the 
kingdom which Christ and the apostles preached, was, 
vvith those who believed, productive of happiness. For 
all that believed were together, and had all things com 
inon, sold their possessions and goods, and made distri- 
bution to all, as every man had need. This Lconccive to 
fae, the kingdom of God, for God is no respecter of person^ 
and where God\s kingdom prevails, equality, peace and 
happiness abounds uuto ail. An apostle says, GaL ill 
28, In Christ there is neither Jew nor Gr<M:k, there is 
neither bond nor free, there is neither mala nor female, 
but al! are one. This I conceive to be the order of 
Christ's kingdom, or the kingdom of heaven: all men 
ii'Q^ alike, no distinction of nations or orders, and 
male and female enjoying equal rights, privileges and 
immunities. The Roman papal "empire, as before stated, 
is a kingdom or form of government directly opposite 
to that preached by Jtsus Christ and the apostles. As 
such, this kingdom is the author of orders and distinc- 
tion amongst men, the author of boundaries, weights 
and measures; which gave rise to oppression, lying, 
cheating and stealing. And those things gave rise to 
legislatures, laws, armies, navies, revenues and taxes; 
and consequently, courts and tribunals to judge and 
determine the rights of nations and individuals, as re- 
lates to their property, interests or money; the last of 
which, an aposlh- says, 1 Tim. vi. 10, Is the root of 
all evil. Jesus Christ, the messenger of the Most Illi;h, 
has offered and taught to the nations of the earth a I'm in 
o! governmentor kingdom, which is productive of uni- 
versal peace, equality and justice amongst men. An- 
tichrist or the papal empire has offered to, ami compell- 
ed the nations with sword in hand, to observe a form 
of government Or kingdom, which is productive of or- 
ders, or distinctions, boundaries, weights and mea- 
sures, tyranny, oppression, lying, cheating and steal- 



ing. The nations of the earth after submitting to the 
papal joke for about ten centuries, shook it off, and 
by their laws and statutes, that the papal power should 
no longer compel our subjects, contrary to their own 
wills and pleasures. The protestant reformers at this 
time came forward and preached to the nations that the 
observance of the seven governing sacraments of pa- 
pal Rome was necessary to the salvation and happiness 
of mankind. And thus acting, they have acknowledg- 
ed themselves the avowed enemies of Jesus Christ and 
his heavenly kingdom; saying in their hearts, we will 
not have the man Christ Jesus to reign over us;*for he 
will not allow us to have boundaries, weights and tnea* 
surea, but compels his subjects to have all things com- 
mon, to live iti perfect peace and harmony with all men. 
As such, we will not have him to reign over us, but we 
will have antichrist for our god; he admits of bounda- 
ries, weights, measures, oppression, cheating, stealing, 
&c*: and penance or repentance is a satisfactory com- 
pensation, We may indulge ourselves in every sensu- 
al pleasure, oppress the poor, enslave the ignorant, 
cheat the weary, influence the weak, atld live entirely 
on the lahuiir of other men, and feel no remorse, as re- 
pentance is nigh at hand. As such, we new the creed 
and seven sacraments of the holy catholic church as 
absolutely necessary to our salvation and happiness. 
And under this belief they go forth conquering with 
their mission iry societies, tract societies, cent socie- 
ties, mite societies,, rag societies, and female societies, 
for the purpose of establishing those angels of the devil 
angels for life. Ail of which societies are begging mo- 
ney in all parts of the United States, foi* the sole pur- 
pose of stuffing the pockets of the grand enemies and 
oppose rs nt Jesus Christ, his gospel and kingdom. 
And what is strange to me, is, that mankind have not 
locked into the propriety of those measures; but mere- 
ly because those deluded, mistaken, self evident beings 
say they are gospel preachers, all things bow before 
them in iomible submission; and they are daily gorging 
their carMvarous appetites with the blood and fat of the 



188 

land, (for which they labour not) and all is well, be- 
cause they say they are gospel preachers. But in truth 
they are gospel enemies and opposers. But they are 
^necessarily employed in gathering up the tares, binding 
them in bundles to burn them; so we will let them be for 
the judgment. And in order to reinstate mankind in their 
former state of happiness in the enjoyment of the king- 
dom of heaven or happiness, a general judgment is 
necessary, which will set, agreeable to prophecy, with- 
in twenty years or thereabouts; when the tares or wor- 
shippers of the beast will be judged by the gospel of 
Jesus Christ, and condemned, being the children of the 
devil; and the sentence will be to collect all denomina- 
tions who baptize with water (except the catholics) to- 
gether into one place, that they may form their own 
pules and regulations for the government of themselves 
only; this done, a general persecution commences, each 
sect ,will co: tend for the supremacy, and be against all 
other sects; v?hich persecuting principles will continue 
to i age until all are cut off. 1 his will be the battle of 
that great day of God Almighty. This is also the hike 
of fire and brimstone. This is the furnace of fire that 
Christ said the tares should he cast into, where there 
would he weeping and gnashing of teeth. This done* 
a universal peace ensues, and the kingdom of God, a# 
preached by Jesus Christ, will be firmly established or 
earth. 

I will now proceed to prove what I have asserted re- 
lative to the central judgment. 1 will begin with the 
parable of -tares. See Matth. xiii. 24, Another pani 
I -if put Ik i« rth unto them, saying, the 'kingdom of hra- 
vgji ?s likicd "Vjto a man winch sowed good seed in 
t?ifi fs< id; bed v List inn slrp- his em \\y came and sow- 
ed fetes »rm>ng the wheat and went his way. But when 
the biades v ere sprung up and brought foi th trust , then 
apj^nred the tj, rs rdsn. So the servants of the house- 
In :ld( t (M? ( ;n r said into him. S ;« didst not thou sow 
trocul se^ii m tl y fit Id? p Yom when e ibrn hath it %i\rml 
Be said unto th in, anenny In th rent ti is. le 

tenants said unto him, wilt thou that we go and g*a 



lay 

ruer them up? But lie said nay; lest white yc gaiuei 
up tares ye root up also the wheat with them. Let both 
grow together until the harvest; and in the time of har- 
vest I will say to the reapers, gather ye together, first 
the tares, and hind them in hundies to burn them; but 
gather the wheat into my barn. The best explanation 
that can be given 'of this parable, is that given by him who 
spake it, to which I will invite the reader's attention. See 
venae 36, and so on, Then Jesus sent the multitude away, 
and went into the house; and his disciples came unU* 
him, saying, declare unto us the parable of the tares of 
(he field. He answered and said unto them, he thai 
sowed the good seed is the San of man; the field is the 
worid: the good seed are the children of the kingdom; 
hut the tares are the children of i\\& wicked; the ene- 
my that sowed them is the devil: the harvest is the end 
of the world; and the reapers are the angels. As there- 
fore, the tare:-; are gathered and burnt in the fire, ssi 
shall it be also in the end of this world. The Son of 
man shall send forth ins angels, and they shall gather 
out of his kingdom all things that offend, and them 
which do iniquity, and shall cast them into a furnace 
v»f fire; there shall be weeping and gnashing of teeth/ 
Then shall the righteous shine forth as the sun in the 
kingdom of their Father. \Y.ho hath years to hear let 
liim hear, Tikis is the explanation which the Son of 
man gave of the parable of the lares of the field, — 
Which tares are ti>c professed christians of every dle- 
i nomination that observe the sacrame n is of I he holy hgtluK 
•lie church, in which they acknowledge to believe. And 
that all those gatherings and binding into bundles and 
burning of the tares, are limited to this life of mortal- 
ity, is evident from these words: There shall be weep- 
ing and gnashing of teeth. Men do not weep after 
their bodies are dead, neither can they gnash their teeth. 
This parable is relative to the kingdom of heaven, 
h Jesus Christ said should come with power dur- 
ing the life time of those who attended him in his min- 
istry. As such I am clearly of opinion that V^e king- 
heaven, ^a$ ihat-kmgdoni o fi m^baiH; love to 



140 

God ami-maii, which (he apostle* partially, (though 
with power) established on this earth during their na- 
tural lives. For Jesus says in the positive, that he 
the Son of man, sowed the Rood seed, which good 
seed was the children of the kingdom or wheat. But 
whilst men slept, an enemy came and sowed tares 
amongst the wheat and went his way. When was this 
time that men s!ept, and gave the enemy time to sow 
tares among the wheat and go his way? Sleep, this 
wot d often means the literal death of the body; — La- 
zarus is not dead hut slecpeth.— The damsel is not 
dead but sleepeth. — David fell asleep and was laid with 
his fathers. In each of those quotations, the word 
-leep, signifies the literal death of the body. He 
thatsoweth the good seeil is the Son of man, the field 
is the world, and the good seed are the children of 
the kingdom. Jesus Christ sowed the good seed of 
faith and love to God and man; and all who embraced 
his faith were children of the kingdom of heaven. 
But the Honiau sword put all such to sldep, as I hav^e 
before proven. This done, the enemy commenced 
sowing his seed; and sowed them all by the middle of 
the fifteenth century. When the nations of France, 
England #nd others, shook off the persecuting powers 
of the Roman church, and behold the tares made their 
apprearanee among the wheat. For as soon as the 
protest-nit reformers sprang up and -brought forth 
fruit, it was evident to many, that this was. not the 
seed that the Son of man sowed in the world; for if the 
ruling powers had believed that those reformers were 
the goad seed which Christ sowed, they would have 
given them the reins of government; but not so; they 
w ere careful to keep them out of .power; saying by their 
jaws ami decrees to the protectant reformers, we give 
von free privilege to worship as you see proper; but 
give you no nower or authority to make laws or it^u 
jations to govern us; our treasuries, armies, and na- 
vies, shall not be subject to your orders. This war; 
the language of the servants of the householder, who 
was commanded not to gather up -il»e tares lest jtb 



141 

root up also the wheat with them. For hypocracy has 
caused some wheat to put on the appearance of a tare. 
As such, it is not prudent for them to he separated un- 
til the harvest, hut let hoth grow together. The tare? 
are the children of the wicked, — the enemy that sow- 
ed thrm is the tlevil. It will not be denied that thfl 
wicked are Christ's enemies; it was his enemies that 
crucified him; it was his enemies that persecuted the 
primitive christians, and put them to sleep by the 
sword; it was his enemies that erected his image for 
the object of their worship, and framed the seven sa- 
craments as the necessary means to such worship* 
Which enemy is the holy catholic church; this church 
is the wicked, and her children are the protestant re- 
formers: for they acknowledge in their creed, that 
they believe in the holy catholic church, and they em 
brace all of her sacraments, which proves the fact. 
The holy catholic church is the mother church, and her 
members cannot be her children; for her members con- 
stitute the church; without which, there could be no 
catholic church. But the protestant reformers of every 
denomination who observe the sacraments of the holy 
catholic church, are the children of the wicked, for 
they look up to the holy catholic church for their creed 
and sacraments, as a child doth to its mother for the 
breast. The enemy that sowed them is the devil! the 
devil isthednst of the flesh, as I have before proven* 
The protestant reformers being led by the lust of the 
flesh and a carnal mind, preferred the kingdom of anti- 
christ to the kingdom of our Lord and his Christ; and 
have* embraced the idolatrous sacraments of the holy 
catholic church, as the necessary means to salvation, 
in preference to the faith of Jesus Christ. 

So I conclude that the protestant christians are the 
tares, the children of the catholic church; and that the 
devil sowed them. Let both grow together until the bar- 
Test, and in the time of harvest I will say to the reapers, 
gather ye together first the tares and bind them in bun- 
dles to burn them. The time of harvest is the time 
allowed by the nations to the different sects of protes 

M2 



14S 

tauts: freely to preach their doctrine; which cojaaiuen- 
ced .about the year 1694 to 6, and is to continue five 
months or 150 years. See St. John. ix. 5. The tares 
being gathered together, and bound in bundles, signi- 
fies the different sects of professed christians being 
gathered together into societies, and absolutely bound 
in bundles by their rules and articles of faith, whose 
rrames arc enrolled or registered in a book kept by each 
sect for the express purpose. Thus the different sects 
of professed christians are already gathered and bound 
in bundle?. The Son of man shall send forih his an- 
gels, and they shall gather out of his kingdom all 
things that offend, and them that do iniquity. I will 
ask who those angeis were, whom the Son of n an sent 
forth? We have no account in scripture of asiy others 
that were sent forth but the apostles*: Those were the 
angels that the Son of man sent forth sayivig, Go jo 
into all the world, and preach the gospel to every crea- 
ture. Those angrls were not sent forth to .gather to- 
gether the people of Christ's kingdom; but to gather 
out of his kingdom all things that ofTend and them 
which do iniquity 1 To which passage 1 wish the lea- 
der's attention; Christ's kingdom was then universal; 
—Ask of roe and 1 shall give thee the heathens for 
thine inheritance, and the utmost parts of the earth lor 
thy possession. See David's Ps. ii. 8. Sol conclude 
that the kingdom was already Christ's; and he sent 
forth his angels to proclaim this news to the different 
nations; and to write bis gospel of the kingdom, which 
would be the sure means of gathering out of his king- 
dom all tilings that offend and them that do iniquity* — . 
For without the gospel (for a show of protectant faith,) 
the protistant chsgynen (oukl do nothing, but by 
making an open profession of Jesus Christ and his gos- 
pel, and holding out at the same time a system of law 
Works (as necessary to salvation.) which will give the 
al,n to the creature, and not to the Creator, is very 
leasing to the -carnal mind or unbelievers; and the 
tare' are thus gathered and bound in bundles. The 
fe&ed christians say in their hearts;— wc thank 



14<* 

God " ihut We are not as other men are* aiiullerei; *., 
drunkards, blasphemers, gamblers, &<\ Yve have 
repented of our sins, we ha\e been baptised, we have 
taken lhecu( harist, we l*av€ liCfiti confirmed by sell evi- 
dence, &*;, aiid thus by onr gocd \wn ks, in observ- 
ing the sacraments of the holy ( -athnlic church, X ^C 
ha\e a; -rived at culr Canaan of resi:. And thus it is, 
that the ti.i-:s are gathered in bundles to be burnt. 
And this was one of the objects of the written gospel, 
to gather cut of Chiisfs kingdom all thirds that of 
tend and >kcm which do iniquity. And to this end, 
the gospel is (iupmuvM so as to ensnare the carnal minded 
who offead and do iniquity, that they may be bound 
in bundles to he burnt at the general judgment. 1 will 
ask the reader, what other class of mankind are gath- 
ered together and bound into bundles? For my part, I 
know of no (lass of mankind who make profession 
of religion that are gathered together and bound m 
bundles but -the protestant christians. The cratboHes 
cannot he (ailed tares, (or they are one; and tares is 
plural, and signifies many. But the protectants arc 
n-anj sects, each of which are gathered together in 
sentiments and doctrine, and are bound in bundles hv 
their rulers of faith, and church rolls, and are un- 
doubtedly the tares alluded to in the parable. Those 
sects make an open profession of Jesus Christ and his 
gospel, but worship the beast and believe \\\e sacra- 
ments of the holy catholic church to he accessary to 
salvation. As such, they arc the avowed enemies of 
Jesus Christ and his gospel, and their doctrine des- 
tructive U) the irappiness of mankind; they arc liv- 
ing on the fat of the land by their begging societies; 
are bringing accusations against all who do not think 
and act as they do; and whole states and kingdoms are) 
often in confusion in consequence of their divisions, 
and calumniations. As such, it is necessary to the 
peace and happiness of mankind, that those char- 
acters should be judged by the gospel of Jesus Christ, 
ami dealt with according!): which sentence, \\\\\ be to 
Cast them into a furnace of fire, where they will weep 
and gnash their teeth. 



144 

Aiiot her parable, same as fust, Maiih. xiii. 47 to *M 9 
Again the kingdom of heaven is like unto a net thai 
Mas cast into the fcea, and gathered of ever) kind: 
which when it was full they drew to shore, and sat 
down and gathered the good into vessels, but cast the 
had nway. So shall it be in the end -.of this world; the 
angels shall cojne forth and sever the wicked from the 
just, and shall cast them into a furnace of fire, there 
shall be wailing and gnashing of teeth. This parable 
means the san e as that of the tares of the field, and 
closes with the same sentence on the wicked, as the 
former doth on the tares, each of which will be fulfil- 
led at the end of this world. The word world, signi 
lies dispensation; the dispensation of the legal priest- 
hood was railed world; in the end of which, Paul says, 
ileb. ix. £6, That Christ came to put away sin by the 
sacrifice '.of himself. T he world to which these para- 
bles relate, is the dispensation of the gospel: in the 
end of which, the general judgment will sit; the tares 
be condemned and cast into a furnace of i\\c. The 
reader will observe in the parable of the net, that the 
wicked arc separated from the just. Who are the just? 
an apostle says, that the just shall live by faith; (see 
Horn. i. 17.) The professed christians cannot be cal- 
led the just, for they glory in their sacramental works. 
As such, they cannot be the just, or they would live 
bv faith, and not by the sacraments of the holy 
catholic church. So I conclude that they are the wick- 
ed; and that they will be severed or separated from 
the just, and be cast into a furnace of fire, where 
they will wail and gnash their teeth. 

I will give a further account of the wicked: The 
wicked are those characters Who are led by a perse- 
cuting spirit; the enemies and opposers of Jesus Christ 
and his gospel. See Acts of the Apostles ii. 23, Him 
being delivered by the determined council and fore- 
knowledge of God, ye have taken, and by wicked 
hands, have crucified and slain. Here, the word wicked 
is applied to the enemies and crucifiers of Jesus 'Christ. 
See also, the case of Simon, who wished to purchase 






14* 

the gift of the holy ghost with money, whom Peter 
thus answered;-— Thy money perish with the, repent 
of this thy wickedness, &c. See Acts viii. 18 to 22. 
See again, 2 Thes. ii. Now we beseech you brethren, 
by the coming of our Lord Jesus Christ, and our 
gathering together unto him. The subject of whicU 
the apostle is treating, is the coming of the Lord Je- 
sus Christ. For it appears that the Thessalonians 
were of opinion, that the coming of the Lore!, or gen- 
eral judgment, was then nigh at ham!; and this chap- 
ter is written the better to inform them of that great 
event. Verse 2, That ye be not soon shaken in raind^ 
or be troubled, neither by spirit, nor by word, nor by 
letter as from us; as, that the day of Christ is at hand. 
Let no man deceive you by any means, for that day 
shall not come except there come a falling away first, 
and thitman of sin be revealed the son of perdition. 
Who opposeth and exalteth himself above ail that is 
called God, or that is worshipped; so that he as God 
sittetii in the temple of God, showing himself that he 
:s God. Remember ye not that while I was yet with 
you, I told you these things? And now ye know what 
withholdeth, that he might be revealed in his time. 
For the mystery of iniquity doth already work; only 
he who now letteth will let until he be taken out of tin 
way. And then shall that wicked be revealed, &c. 
There, the man of sin, the son of perdition, and thai; 
wicked, mean the same, and allude to the popes. Tin 
pope for the time being, is head bishop of the church;; 
and he is the great enemy and oppos rof Jesus Christ 
and his heavenly kingdom. This is the enemy jthat 
sowed the tares among the wheat. This the god who 
has made that to be sin, which was no sin; and thai: 
which was no sin to be sin: he h the sovereign judge 
of controversy, who cannot on. And in himthe pyrq. 
iestant reformers trust. For say they, I belicv 
the holy catholic church; her sacrame?fts are neccs 
\y to salvation, and the observation of them prove 
our faith and love to the holy catholic church. The 
tjircs -si children of *he wLo-k 



146 

Ix. 15, 16, The heathens are sunk down in the pit 
that they made: in the net which they hid is their own 
foot taken. The wicked is snared in the work of his 
own hands. Here the patriarch says, in the net 
which they hid they are taken. The heathens are in- 
fidels, or unbelievers. Those are hid in the net of the 
apostles, (New Testament) and in this they are taken. 
The Son of Man shall send forth his angels, and they 
shall gather out of his kingdom all things that offend, 
and them which do iniquity. The apostles must ne- 
cessarily make use of ways and means to gather up 
those offenders, and the new Testament is the net, by 
which they do thus; and in this net the professed chris- 
tians say they are hid, and in this net their foot is ta- 
ken. That is, they are snared in the works of their 
own hands; for they are led by the same persecuting 
spirit of those who crucified the Lord, and the primi- 
tive christians, and of those who worship the image 
of Jesus, of Mary and the Saints; for say the profes- 
sed christians, we believe in the holy catholic church: 
and they are finally caught in the net, in which they 
)iid: and are snared in the works of their own hands. 
And to this end, the patriarch says in tins same 16th 
verse, The Lord is known by the judgment he exe - 
cuteth. Verse 17, That the wicked shall be turned 
into hell, &c. So I conclude, that the wicked arc 
those who worship that which is not God, as all pro 
icssed christians do; for they acknowledge to believe 
in the holy catholic church, and embrace her sacra- 
ments as necessary to salvation. And now, if it can 
be proven that the holy catholic church is really God* 
then the protectant reformers shall be acquitted; but if 
on the contrary, it can be proven that the holy catholic 
church is not God, nor her sacraments necessary to 
salvation, then the protestant reformers stand con- 
demned, and the wrath of God in the letter -abideth 
on them, and the genera! judgment will be the execu- 
tive power of the gospel, which will put an e\u\ to the 
enemies and opposes* of Jesus Christ and his go&pcl. 
I will now notice St. John's discipline of the general 
judgment. SeeRevelatwusxx.il to fasti \nd 



14? 

I saw a great white throne, and him that sat on it, 
from whose face the earth and the heaven fled away; 
and there was found no place for them. And I saw 
the dead small and great stand before God; and the 
books were opened; and another book was opened, 
which is of life; and the dead u ere judged out of those 
things which were written in the books, according to 
their works. And the sea gave up the dead which 
were in it; and death and hell delivered up the dead 
which were in them; and they were judged every man 
according to his works. And death and hell were cast 
into the lake of fire. This is the second death. And 
whosoever was not found written in the book of life 
Was cast into the lake of fire, This is St* John's ac- 
count of the general judgment, in which the reader 
will observe, that previous to the judgment he saw a 
great white throne; and him that sat on it; from whose 
face the earth and the heavens fled away; and there 
was found no place for them. The reader will recol- 
lect that I before asserted, that previous to the general 
judgment, the kingdoms of this world would all be* 
come one grand kingdom: and the throne of this uni- 
versal kingdom is the great white throne alluded to. 
In St. John's vision of the seven trumpets, he says, 
Re\. xL 15, And the seventh angel sounded; and (here 
were great voices in heaven, saying, the kingdoms of 
this world are become of our Lord and of his Christ: 
find he shall reign forever and ever. The reader will 
observe, that I ha\e left out the supplied words in this 
verse which are, *« the kingdoms,** these words are not 
found in the original, and arc added b) translators in 
order to li«*lp the sense, and are always found in Italics, 
and in this place the supply ought to rtad, the king- 
dom, for he says that Use kingdoms, which is plural., 
and means many, are b« < omr the kingdom as one of 
our Lord and of his Christ; and he si ah reign fojoer 
and ever. See \erse 18, And the nations were angry, 
and thy wrath is come, and the time of the *lead that; 
they should he judged. This passage, i?elatiye to 
sounding of ;he seventh trumpet, liieraiJy proves 
that the kingdoms ot this world will become one king 



148 

«iorn previous to the genera! judgment. See Prophet 
Daniel relative to this great and important, event? 
Chapf. ii. 44, And in the days of these kings shall the 
God of heaven set up a kingdom, which shall never hi 
destroyed: and the kingdom shall not be left to othcj 
people, but it shall breek in pieces and consume all 
ibese kingdoms, and it shall stand forever. See rhapt, 
ii. ±3, 14, I saw in the night visions, and behold one 
like the Son of man came with the clouds of heaven, 
and caific to Use Ancient of Days, and they brought 
Iliwi near before him. And there was given him do- 
-.minion, and glory, and a kingdom, that all people, 
S&tiWns, and languages should serve him; his dominion 
an everlasting dominion, which shall not pass away, 
and his kingdom which shall not be destroyed. Those 
passages ns fully pro\c that there shall be an univer- 
sal kingdom, as any one thing can be proven. And 
he-, ttie prince, emperor, or king, of this universal 
kingdom, wilrbejike unto the Son of man: that is. he 
v?\il ! : with the spirit and power of Jesus Christ, 
agau*, Daniel vik 21 to 25, inclusive. In these 
vei 'ses the prophet gives a description of a king, or 
"kingdom, who made war with the saints, and prevailed 
against them until Use same Ancient of Days came, and 
judgment was given to the saints, who possessed the 
.kingdom. And tlien In verse £3 ? 4, and 5, the prophet 
describes the Roman empire as wearing out ihe saints 
of ihi Most High, whose kingdom would be divers from 
i\\\ kingdoms, which would devour the earth, tread it 
down and break it in pieces. This I conceive to be 
(lie Roman empire previous to her beconiihg christian. 
And the t^n horns out of this kingdom arc ten kings 
•which shall arise; and another shall arise after them; 
and he shall be divers from the first, and he shall sub- 
due these kings. This is the Roman papa! empire, or 
Loly catholic church. And the king that was divers 
from the first, which also subdued these kings, he shall 
speak words against the Most High; and shall weaf 
out the saints of the Most High, and think to change 
times and laws: and they shall be given into his hand, 
until a time, and times and the dividing of time* This 



140 

is the celebrated Roman catholic churchy she is thcr 
power that subdued these kings, who also s peaks- 
great words against the Most High, and thinks to 
change times and laws, but they are given into his 
bands only 1260 prophetic years, equal to 1243 of the 
present years. Verse 26, But the judgment shall sit* 
and they shall take away his dominion, to consume and 
to destroy it unto the end: 27, and the kingdom and 
dominion, and the greatness of the kingdom under the 
whole heaven shall be given to the people of the saints 
of the Most High, whose kingdom is an everlasting 
kingdom, and all dominions shail serve and obey him. 
Here again is positive testimony relative to the king- 
doms of this world alt being united into one kingdom* 
And reason teaches us, that a universal kingdom is 
necessary to a universal peace and happiness on this 
earth* So I am inclined to think that agreeable to 
scripture prophesy, the kingdoms of ihis vyo 
will all be united into one kingdom, by or before the 
year 1843. And him that has the rule thereof will be 
like the Son of man, as the prophet has foretold; that 
is, he will execute justice and judgment. He is the 
Michael who i\w prophet Daniel speaks of, chapt. xih 
1. The -Word Michael signifies, to be like God, oi 
Jesus Christ; and so says Daniel, chapt. vii. 13, I 
saw the Right vision, and beheld one like the Sou of 
man. See 14, and to him was given a kingdom, that all 
people, nations and languages should serve him. Our 
Saviour always railed himself the Son of man. Dan- 
iel says that the >, universal prince is like the Son of 
man. So Michael, ehapt, xii. 1, and Use one like the 
Son of nictn, ehapt. vii. 13, are undoubtedly the same 
person; Who will he universal \n ince, let him come 
when he may. And now we come to St. John's gener- 
al judgment. And I Saw a great white throne, and 
lino that sat en it. This is the throne 61 Michael the 
urriversal prince, or prince of the habitable earth* 
Iliw that sat thereon is the Michael, like God, or like 
the Son of man, that is in the spirit and power of the 
Sou of man; before whose i\*ce the earth and heaven 
fied away; all earthly powers submit to him, and all 



150 

former rules and regulations cease to exist, for there 
was no place found for them. This done, the judgment 
sits. The judgment — that court of the Jews, winch 
judged by the law, was called (lie judgment. See 
St. Matth.'v. 21; And that court that judgeth by the 
gospel of Jesus Christ is called the last judgment. 
For this prince of -the habitable earth, being Michael, 
or like God, and as Daniel says, like the Son of man, 
he will judge by the gospel, and his court or universal 
council will be the general and last judgment. And I 
saw the dead, small and great, stand before God, and 
the Ifooks were opened, and another book was opened, 
which is the book of life; and the dead were judged 
out of those things, which were written in the books, 
according to their works. 

I will in the first place, take notice of the dead.-— 
Dead, death, and die, in the scripture sense, often sig- 
nify the carnal mind, wine h is at enmity against God* 
In testimony of which, see Rom. viii. 6, For to he car- 
nally minded is death; but to be spiritually minded is 
life and peace. This testimony nays, that the life and 
death, is the different states of the mind or soul. See 
prophet Ezekiel xxxiii. 11, Say unto them, as I live, 
saith-the Lord God, I have no pleasure in the death o£ 
the wicked; but that the wicked turn from hisAvay and 
live; turn ye, turn ye from your evil ways; for why 
will ye die, O house of Israel. The death here spo- 
ken of, is evidently the carnal mind, for tliey were com- 
manded to turn from their evil v ays and live; and let 
them have been eye* m righteous, tin j inust die, lit- 
Orally, and turn- to i\u*A< But if they turned from their: 
evil ways they should live: which clearly praxes that 
the life and death hjerf spoken of* is the spiritual ami 
carnal mind, as the apostle also bears witifrss. Again, 
John xi. 25, 26, And Jefeus safid unto her, i m the re- 
surrection and the lite; he "that belli vetl» i»me, though 
he were dead, yeisbiJi he live. And whosoever li\eth 
and believeth in me, shall never (tie. The applies iin- 
-doubted]} believed in Jesus i hrlsU but the> are all liter- 
ally dead and their bodies turned to dust; ai •' he say? 
positively, that whosoever liveih ami believeth on Imia 



15£ 

shall not die; that is, whosoever livcth and belie vet u 
in me, shall never be carnally minded and at enmity 
with God. Tiiis is undoubtedly his meaning. Again, 
God said to Adam, Gen. ii. 17, Ye shall not eat of it; 
for i si the day thou eatest thereof thou shajt surely die, 
Adam both touched it and eat of it, and lived 930 years 
after, before he returned to dust; which again proves 
that this death was the carnal mind. From which tes- 
timony, i am clearly of opinion, that the word dead, 
often signifies the carnal mind, and not dead bodies: for 
dead bodies cannot stand; and St. John says he saw 
the dead, small and ; greati % stanil before? God; which 
dead were not dead bodies, bat bodies led by a carnal 
mind. Stand before God: a!! men stand before God 
literally speaking. But the carnal minded or dead, 
smaH and great, are now to be judged. As such, they 
are said to stand before God, or before the power of 
God, And the books were opened. The books, is plu- 
ral, and signifies more than one: the hooks, is the Old 
Testament; this is the books, for each prophet's wri- 
tings are called the book; all bound in one volume, it 
is called the books. And another book was opened, 
which is the book of life. Book is SrrgnTar, and s ; g< 
miles one; and tins book is the hi lijle, or B 

tament. And the dead (carnal minded) were judg- 
ed out of those things whica were written in the books 
according to their works. And the sea gave up the 
dead which were in it:— all carnal minded seniilen are 
jmlged as well as landsmen. And death and boil gave 

he dead which were in them, and fhev judge*! 

y man according to their works. 
Death and hell. —At the opening of the fourth se 
a pale horse made his appearance; and his name thai 
sat on him was death* and hell followed witli him. This 
pale horse was the reformation from popery. Death 
is the : protectant reformers; and hell ih^ troubles and 
contentions which have always accompanied them in all 
Their devotions. llowever, I will attend to the seals 
generally, hereafter. Aii protectant reformers;, or nil 
professed christians who believe in the sacraments oi 
the catholic; church, vriMte deli • wed up to t.h 



152 

ral judgment, and every one judged according to their 
works. 

And death and hell were cast into the lake of fire.— 
AH professed christians, as aforesaid, cast into a Sake 
of fire, the same as the tares. This is the second death; 
—that is, the destruction of those characters aforesaid, 
is the end of sin; the carnal mind is the first death; 
and the end of sin is the second death. And Whoso- 
ever was not found written in the book of life was cast 
into the lake of fire;— this verse proves the fact, for 
St. John, in chapter xiii, after describing the beast, 
says, verse- 8, And all that dwell upon the earth shall 
worship him, whose nanvestfare not written in the book 
*>f life, of the lamb slain from the foundation of the 
world. This testimony proves beyond doubt, that it 
is the worshippers of the beast, who are judged at the 
genera] judgment and cast into the lake of fire. For he 
says that all who dwell upon the earth shall worship him 
whose names are not written in th^ book of life. And 
them he says whosoever was not found written in tin- 
book of life, was cast into the lake of (ire, which is 
so plain that comment is unnecessary. 

It now remains to show what this lake of fire isj 
which is best determined by the testimony of the apos- 
tle, and the angel's explanations. The reader will no- 
;ice that it is the great whore that is judged. See 
ilev. xvii. 1, I wili show unto thee, the judgment of 
the great whore that sitteth upon many waters. Which 
waters the angel says, verse 15, are peoples, and 
multitudes, and nations, and tongues. The great 
whore is the doctrinal tenets, and sacraments of all 
protectant reformers: the whole mass of people who 
believe in those tenets and sacraments, are' t!ie many 
waters; tfcoge waters collected together into one place 
is-al&ke; llre|f?rsecimrig principles by which th« dif- 
ferent sects are governed, strive against the spirit 
or Ore. The different sects of pretestant reformers 
will ^ ithcrcd together into one place, immedi- 

ately previous ttt, or after the judgment; or their bc« 
gatherfctl together into one place, is the judgment 
See seven via) 'lie seven last plagues. Ro 



153 

These vials arc all poured out on those men who have 
the mark of the beast, and them who worship his 
image. And when the sixth vial is poured out, three 
unclean spirits go forth, to gather those worshippers 
of the beast, ail together to the battle of that great day 
of God Almighty. So I conclude that the lake of fire 
is the whole number of protectant reformers, the wor- 
shippers of the beast, the tares, &c. assembled to- 
gether into one place: called in the Hebrew tongue 
Armagiddon; or mountains of destruction. This 
done, the most awful, dreadful, distressing, and mur- 
dering persecution that ever was, since there was a 
nation or ever will he, will immediately commence. 
Each sect will contend for the supremacy: and the 
watch word will be the name of the sect, to whom the 
party challenged, may belong. This will be the bat- 
tle of that great day of God Almighty. Why it is 
called the battle of God Almighty, is because it is a 
contention between flesh and spirit: the spirit striving 
against the flesh, and the flesh against the spirit; and 
as all protectant flesh will then be destro}ed, by the 
power of the spirit, the spirit will have the victory; 
as such, it is called the battle of that great day of 
God Almighty. 

This will be a never-ending proof to the balance of 
mankind, of the great error by which those sects have 
been led. And then shall the righteous shine forth as 
the sun in the kingdom of their Father. Matth. xiih 
43; and Rev. 21, 1 saw a new heaven and a new earth: for 
the first heaven and the first earth were passed away; 
and there was no more sea. A new heaven.— -I have 
before observed that heaven signified happiness on this 
earth. As such, the new heaven is a new rule or or- 
der of happiness amongst mankind. And a new earth;—* 
the word earth, signifies the human body, as proven 
hi the account of creation. The new earth signifies 
new bodies, not literally new, but new in principles; 
that is, no more to contend against each other, but 
new in their nature; for each will love his neighbour 
as himself; for he says, verse 2, 3, 4, And I, John. 



154 

safer the holy city, the new Jerusalem, coming down from 
God out of heaven, prepared as a bride adorned lbi her 
husband. And 1 heard a great voice out of heaven 
saying, behold the tabernacle of God is with nun, and 
he will dwell with them; and they shall be his people, 
and God himself shall be with them and be their God. 
And God shall wipe away all tears from their eyes; 
and there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain, tbi the 
former things are passed away. Verse 5, And he 
that sat upon the throne said, behold I make all things 
siew. And he said unto me, write; for these words 
are true and faithful. This last quotation is a descrip- 
tion of Christ's kingdom fully established on this earth, 
And as a further proof that all those things will come 
to pass in this life, observe, * the holy city comes 
down from God out of heaven,' and that God is to 
wipe away all tears, no more crying, and that the 
same Michael, or him that Daniel said was like the 
Son of man, is still on the throne, and proclaims that 
he maketh all things new. These things protethat 
the general judgment and the filial restoration of uni- 
versal peace and happiness with mankind will be on 
this globe of earth and water. For spirits do not cry? 
feel pain, or sorrow. Again, see Daniel xii. 1, And 
at that time shall Michael stand up, the great prince 
which standeth for the children of thy people: and 
there shall be a time of trouble, such as never was 
since there was a nation to that same time: and at 
that time thy people shall be delivered, every one 
found written in the book. And at that time: — the 
time here alluded to, is the struggle of Michael for 
his universal dominion; which will truly be a time 
of trouble, such as never was. For all kingdoms* 
nations, states and provinces, must be revolutionized, 
and be united into one kingdom: this kingdom to be 
governed by Michael, or like God, or like the Son of 
mar., who will rule all men with most just judgments. 
AU things whatsoever ye would that men should do 
to j tin, do yc even so unto them, will be the governing 
principle of this glorious kingdom of heaven* But 



ioa 

the changes necessary to this glorious event will tru- 
ly be a tune of trouble. All worshippers of the. beast 
delivered up, all tyranny and oppression, weights, 
boundaries, and measuies, will vanish: trade and 
commerce, which hitherto has been carried on for the 
fake of gain only, will henceforth be for the mutual 
and equal accoflfttwodatioB of all men. And during 
this time *f trouble; — Thy people shall be delivered, 
every one found written in the book. Heie is the sane 
book that St. John lias. St. John says, And whoso- 
ever was not found written in the book of life was cast 
into the lake ot fire. Daniel says, every one found 
written in the book shall be delivered. Ail professed 
christians who belieye the sacraments of the holy 
catholic church to be necessary to salvation, will he 
delivered into the hands or power of Michael, and be 
commanded or gathered together into one place. (Sf. 
John xvi. 13, 14,) and this place is the lake of fire, 
which will be an ever memorable end to the woi ship- 
pers of the beast. And then will be heard the joyful 
sound, peace and good vvifi towards men. See Rev. 
xix. 1, 2, And after these things, 1 heard a loud voice 
of many people in heaven, saymg, Allelujah, salvation, 
glory, honour and power, unto the Lord our God: 
For true and righteous are his judgments: for he hath 
judged the great whore, which did corrupt the 
earth with her fornications, and hath avenged the 
blood of his servants at her hand. The angel, chapt. 
xvii. 1, shewed John the judgment of the great whore 
that sat on many waters. And here it is that God is 
praised for judging the great whore. Even so thy 
will be done God. Tin balance of mankind are al- 
ready judged; see Rev. 7. The servants of God are 
sealed in their foreheads; of all nations, and kindreds, 
and people and tongues; of whom the angel said, verse 
14, These are they which came out of great tribula- 
tion, and have washed their robes, and made them 
white in the blood of tin* lamb. And again, cha'pt* 
x\. 2, Anil I saw as it were a sea of glass, mingled 
with fire, and them that had gotten the victory over 
the beast, and over his image, and over his mark, 



*56 

and over the number of his name, stand on the sea oi 
glass, having the harps of God. And they sung the 
song of Moses, Ihey sung the song that Moses 
and the Israelites sung when they had escaped the 
hands of persecuting Egypt, and looked back, and 
saw the horse and his rider drowned in the sea See 
Exodus xv* So in like mar nee when the servants o 
God, obtained a victory over the beast, his image, & 
and see the total overthrow oi ail sects of protestant 
christians, who are 41; il) and hourly accusing of us, 
calumniating and threatening of all men with hell and 
in -ver-ending torments, because they do not join their 
respective churches and pay into their. pockets; whe 
we behold their final overthrow 7 , we will sii g the son 
of Moses, &c. for our happy deliverance from the per 
secuting tyranny of worn deluded mortals* 

Thus I have given the* reader my opinion on the gen 
cral or last judgment, and shewed the testimony o 
which my belief is founded, and earnestly recommend to 
all men, the necessity of reading the scriptures. The 
show the final salvation and happiness of all men 
The New Testament is intended to act in a two-fold 
sense. First to show that Christ put an end to sin by 
the sacrifice of himself. And secondly, to act as a 
snare or nett; to catt » Christ's enemies or opposers. It is 
?n unpleasant thing to be the messenger of bad news, 
which 1 am to the protestant reformers. But it will 
he recollected that my news to them is not so had, as 
the news which they are daily proclaiming to mankind. 
They say that the sinners will be tormented to a never- 
ending eternity. My news threaten them with tor- 
ments in this life only. As such, I do consider that 
my news is good; compared with that of the protes- 
tant clergymen. But I recommend to the reader to 
search the scriptures and judge for himself. Counting 
a surcdly that God governs all things, w ays, and means, 
by his unchangeable oinnisciency. To which end* 
Thy will be done O God, on earth as it is in heaven. 
Have the government of the flesh, as thou hast of 
the cuirit. Antra.: 

I. J.. FOSTER. 




NO, V, 
ON ATONEMENT, 

4 DISSERTATION ON THE REVELATION OF ST* J0HNJ 

TO WHICH 13 ABLED S 

TESTIMONY RELATIVE TO UNIVERSAL SALVATION, 

I am well aware of the explanation that the learned 
doctors of divinity have given of St. John's vision of 
the seven seals and seven trumpets. I am also well a« 
ware of the great error which prevails in the world 
relative to these visions, by reason of such erroneous ex- 
planations. 

St. John knew to whose care the scriptures of the 
New Testament would be committed; and he also knew 
that all the black powers of idolatry would be strongly 
exerted against the love, meekness, justice and mercy 
of the followers of the Son of man; and his revelation 
is intended to shew the commencement of the gospel 
day; the great opposition to that glorious day; the firi 



158 

tnnph of idolatry over that day; the re-establishment of 
idolatry on the blood of the martyrs of the blessed Je- 
sus, under the name of christian; how long this state of 
things would continue; the great events which would 
tend to the final success of Christ's gospel kingdom; 
the universal joy and happiness of all men in conse- 
quence of the kingdom of Christ's being established on 
this earth on the ruins of antichrist, and all enemies 
put under his feet. 

The reader will observe that the revelation of St 
John is addressed to the seven churches of Asia. To 
each church the Saint is careful to enumerate the trials, 
afflictions and want of faith, that they would several- 
ly undergo. This done, chapt. iv. He looked and be- 
hold a door opened in heaven, he heard a voice as of a 
trumpet, which invited the saint to come up. And he, 
the speaker, would show him things which must be 
liereatter. In chapt. i. 19, the Saint is commanded to 
write the things which he had seen, the things which 
then were, and the things which were then to come. 
The state of Christ's church in the beginning, the state 
of it at the time of this vision, and its state from thence 
to the end of the gospel dispensation. All of which 
states or circumstances, St. John lias characterised in 
the opening of the seven seals and the soundings of the 
seven trumpets. Which things I will endeavor to un- 
fold; and as I shall not insert the whole passage as it 
stands recorded by the Saint, I request the reader to 
keep his bible at hand, read, think, and judge of these 
things for himself: — 

Rev. v. 1, And I saw in the right hand of him that 
sat on the throne, a book written within, and on the 
back side sealed with seven seals. 

This book which was written within and sealed with 
seven seals, contained a prophetic account of the gos- 
pel dispensation from first to last; and the introduction 
of the reign of the Holy Ghost or the Millennium: 
when the kingdoms of this world become of our Lord 
and his Christ; God dwell amongst men and be their 
God and we shall be his people,, 



109 

The Lion of the tribe of Judea, the root of Davui, 
prevailed to open the book and loose the seals thereof. 
— This Lion of the tribe of Judea, is Jesus Christ the 
root of David. He it is that loosed the seals and made 
known to St. John the things that should be hereafter. 

The first seal. Chapt. vi. 1, 2, A white horse made 
his appearance, and he that sat on him had a bow, and 
a crown was given unto him ; and he went forth conquer 
ing and to conquer. 

The mysteries of the first seal open to our view the 
following: — A white horse typifies the gospel of Jesue 
Christ; which is pure, holy, merciful, loving, forgiving n 
productive of peace and good will towards all men. In 
a word, the Saviour said his doctrine was not his but 
the Father's. See John vii. 16. As such, this is a white 
horse, which signifies purity. The rider is Jesus Christ 
and his followers, and to them was given a crown o£ 
immortal glory and honor. And he went forth con- 
quering and to conquer. In his first commencement 
of gospel instructions, both Jesus and his apostles went 
forth conquering. And that he will finally conquer, is 
evident, for he has the keys of death and hell, and 
must reign until he hath put all enemies under his feet. 
Why it is snid he had a bow, is, that the bow was the 
instrument of warfare in the days of the Son of man 
and the primitive christians. Not that the bow was 
used by any of them, by any means; but as the gospel, 
to all who believed, was destructive of the use of all im- 
plements of war, he is said to have a bow. Which bow was 
the exec utivc powers of the gospel.The conquering pow- 
ers of the gospel continued to prevail through the 
world until ihe bow or sword of the red horse over- 
came it — 313. W hich things I have before noticed in 
No. iv. So I conclude that the first seal opens the 
gospel dispensation by Jesus Christ, which has contin- 
ued to prevail (though in silence) ever since the end ol 
the 10th persecution; for all men who observe none of 
the .outward ordinances and ceremonies of worship 
taught in our world, worship God in the spirit of the 
heavenly man, and have faith in him who justifieth the 



160 



ongodiy; who will finally, and that quickly, conquer 
their persecuting enemies. 

Second seal. Verse 4, When the second seal is open- 
ed, a red horse made his appearance, and it was given 
to him who sat thereon to take peace from the earth, 
and that they should kill one another, and there was gi- 
ven unto him a great sword. 

The second seal is opened the year 65, when the em* 
peror of Rome set fire to that city, and laid the blame 
on the innocent christians. By this measure he started 
a persecution against the innocent followers of Christ. 
A red horse signifies the doctrine of persecution against 
the white horse. Which red horse made his appearance 
the year 65 as above; the rider on the red horse was 
the authors, promoters, and executors of the ten gene- 
ral persecutions which the Romans carried on against 
the primitive christians, which terminated in the silence 
of those who rode on the white horse; which opened the 
way for a black horse. 

Third seat Verses 5, 6, And when the third seal 
was opened, a black horse made his appearance; and he 
that sat on him had a pair of balances in his hand, and 
a voice is heard, saying, a measure of wheat for a pen- 
ny, and three measures of bailey for a penny; and see 
thou hurt not the oil nor the wine. 
} The black horse made his appearance in the year 306, 
when Constantine began his reign. A black horse sig- 
nifies idolatry, a doctrine of enmity, iniquity, tyranny, 
or persecution, under a pretence of holy zeal. Thus 
Constantine commenced his reign the year 306, about 
the middle of the tenth and laht general persecution a- 
gainst the primitiv e christians-. And under a black pre- 
tence of favouring the christian name, who wen- all al- 
ready cut off by the .-Raman sword, this most christian 
empemr recalled the persecuting armies and gave free 
toleration for all to worship as second good* What is 
this done for? Because the primitive christians are all 
put to sleep, and we have to sow tares among the wheat. 
And now it is, in the reign of Constantine, that the 
black system of idolatry is reinstated under the empty 



■ 



161 

Bame of christian, on account of that image which is 
yet the principle god of the Romans, to wit, the image 
of Jesus on the cross. Tho. black horse is the black 
system of idolatry, under a hypocritical pretence of 
faith and love to God; which black system of iniquity 
commenced with the reign of Constantine the great, 
and continues to this day, though greatly divided. 
1 am well aware of the exalted character, which learn- 
ed divines have given of the christian emperor Con- 
stantine. But [ will show the reader that this chris- 
tian emperor is he who caused the tares to be sowed 
amongst the wheat. The reader will recollect that the 
first persecution under the red horse commenced the 
year 64, the second 95, the third 100, the fourth shortly 
after, the fifth the year 127, the sixth 235, seventh 
250, eighth 257, ninth- 274, the tenth and last 503, 
which lasted ten years. And from the same chrono- 
logy, in the year 142, the feast of lent was institu- 
ted; the same lent now observed by the Roman catho* 
lies. In the year 153, consecration of churches was 
instituted. In the year 157, penance (now repentance.) 
first enjoined as it punishment for sin. In the year 
158, the title of pope was bestowed on the bishop of 
Rome, In the year 167. baptismal founts were intro- 
duced into churches. In the year 190, confirmation 
was made a sacrament in the church. In the year 217, 
church yards were first consecrated and set apart lor 
the benefit of church revenue. In the year 270. the 
first monastery was founded. The year 308, the first 
bod) of cardinals were created, by whom the pope is 
elected out of their own number. In the yea* 316, 
surplices were first worn in churches by the prints, 
wlii< !t is yet the custom of the catholic, episcopal l.tn, 
and unitarian priests. In the year 325, the first gen- 
eral council of Nice was in session, and the Nicene 
creed composed: which is the constitutional creed of 
all the creeds in the Roman and prof est ant churches. 
The year 350, church music uas introduced. This 
year, the annunciation of the blessed virgin Mary was 
first observed. The year 559, tue festivals of the 



162 

saints were instituted, which are yet observed by the 
Catholics. The year 387, anathemas were first used in 
the church, which means the turning out a member, 
and pronouncing vengeance against him, &c. The 
year 394, mass was first celebrated in Latin, which 
is yrt the case with the catholics, &c. &c. 

The intention of this scale of chronology, is to show 
to the reader that the Romans, whilst employed 
abroad, in shedding the blood of the primitive chris- 
tians, were al&o busily engaged at home, sowing 
the tares; that is devising a new system of idolatry, 
to be called christian, in order tliat it cannot be told 
from the good wheat until it brings forth fruit. Thus, 
during the worst of their persecutions abroad against 
the primitive christians; they are engaged at home, 
establishing the feast of lent, consecrating churches, 
teaching repentance to be necessary to salvation, be- 
stowing on their bishop the title of pope, introducing 
baptismal founts (stone vessels in which the water for 
holy baptism is contained) into their churches; w hich 
are yet seen in the catholic and episcopalian, as well 
as preshyterian churches; establishing the ordinances 
of baptism, confirmation, penance, prayer to the 
image, or public prayer, forming their creed, intro- 
ducing the surplice, marriage vow, praying for the 
sick, &c* Thus whilst the Romans were engaged in 
the bloody persecution of the primitive christians 
abroad, the Emperor is countenancing, the black 
system of idolatry, under the wicked pretence of irs 
being f he religion of Jesuj Christ, when in truth, it 
is the religion of the barbarous persecutors of Christ 
and his followers. This is the black horse, and the 
good christian Emperor Constantine cherished this 
abominable system of idolatry. 

Historians'uho have written of the glorious reign 
of Constantine, relate, that the most remote and bar- 
barous nations wt re converted to tie faith of Christ; 
that is, they began to believe that Jesus Christ was 
really and essentially God, very God and very man, 
Its the famous Nicenc creed, which was invented during 



163 

the reign of this celebrated christian emperor Con- 
stantino asserts. And that the image of this very 
God and very man, was the proper image for all earth- 
ly worshippers, in preference to the gods of the 
Greeks or Romans. And as water baptism was the 
initiating ordinance to the worship of the image of 
that God who came by water and blood, vast multi- 
tudes, of all descriptions of persons and characters, are 
.baptized with water, and impressed with the sign of 
I the cross in their forehead. The ordinance that the pope 
and bishops was divining, whilst the Roman sword 
was hilted into the bowels of Christ's followers, is 
now freely tolerated by Constant's ne. If the primitive; 
christians could have consented to those idolatrous sa- 
craments, penance, baptism, confirmation, extreme 
unction, feast of Bacchus, -&c. they would not have 
been persecuted; but those holy men of God could not 
help exclaiming against idolatry, and for this cause 
they are all put to sleep; and tares sown amongst the 
wheat; (false doctrine taught) and free toleration giv- 
I en to worship as you please, and ho cue to exclaim 
against you: the bishops and pope of Rome by this 
time have their new system of idolatry ready for mar- 
ket, which is perfectly black. Thus I am clearly of 
opinion that the reign of Constantine, opened the way 
for the establishment of popery > that black system of 
iniquity taught by the Roman catholic church. So 
the second seal was opened the year 315, the end of the 
last general persecution, and by the year 600, the 
church of Rome cut a shine. For the bishops and the 
pope from the year 313, to 600, had established a 
system of religion, suitable to the spirit of the times; 
judeaism, idolatry, and barbarism, all mixed to» 
gether, constitute the triple crown and sceptre. And 
now the black horse is presented to view with his 
Nieefte creed, and seven idolatrous sacraments; pen- 
ance, baptism, confirmation, feast of Bacchus (now 
called eucharist) extreme unction, orders, and matrimo- 
ny. The pope of Rome for the time being is head 
bishop of the church* seated in the chair of St. Peter , 



164 






and has the keys of eternal justice; is the grand ar- 
biter of all spiritual concerns, and the dispenser of par- 
dons for all sins, past, present, or to come. Here is 
the black horse of iniquity, and he that sat thereon 
had a pair of balances in his hand. And I heard a 
voice in the midst of the four beasts say, a measure 
of wheat for_a penny, and three measures of barley 
for a penny; and see thou hurt not the oil ami the wine* 
The reader will recollect the glorious days of the 
primitive christians. See Aits ii. 44, 45. And all 
that believed were together, and had all things 'common; 
and sold their possessions and goods, and made dis- 
tribution to all, as every man had need. Again, Acts 
iv, 34, 35, Neither was there any among them that 
lacked: for as many as were possessors of lands or 
houses, sold them, and brought the price of the things 
that were sold, and laid it down at the apostles' feet; 
and distribution was made unto every man according 
as he had need. Here is that purity possessed by the 
rider on the white horse. See Matth. vii. 12, All 
things whatsoever ye would that men should do unto 
you, do ye even so unto them, for this is the law and the 
prophets. Here is that glorious system of purity 
which rode on the white horse. But the red horse or 
rider, put the rider on the white horse to sleep; and 
then came the black horse, whose rider had a pair of 
balances in his hand, whirh signifies strictness; no 
longer are the blessings of life to be enjoyed in com- 
mon, but a measure of wheat for a penny, and three 
measures of barley for a penny: bread stuff shall 
hereafter be bought and sold by measurement, as well 
as every article of provision strictly weighed in the 
balance, and rated agreeable to the times; a measure 
of wheat for a penny, and three measures of barley 
for a penny; according to the scarcity of the article, and 
she demand. Thus the reader will see, that the glori- 
ous purity of the primitive christians, was destroyed 
by the sword of him who sat on the red horse, or 
persecuting Rome. This done, the black system of 
paganism* superstition and idolatry, is erected on the 



165 

ruins thereof; weights, measures, and boundaries* 
instituted, and the land divided for gain, as the proph- 
et Daniel had foretold, ehapt. xi. 59. Thus shall he 
do in the most strong holds with a strange god, whom 
lie shall acknowledge increased with glory: and he shall 
cause them to rule over many, and shall ci\ide the 
land for gain. Here the prophet foretold what the ri- 
der on this black horse would do: and truly the Roman 
church was instrumental in reinstating idolatry, as well 
as weights and measures; who also divided the land 
for gain. Thus saint George shall have England, 
Saint Andrew Scotland, Saint Dennis France, Saint; 
James Spain, Saint Mark Venice, &c. And all the black 
iniquity of the black hone, yet prevails in our world, 
to the shame and contempt of him who sat on the 
white horse, whose gospel we all profess to believe.— 
This done, the way is prepared for another horse that 
was pale. Each horse signifies the doctrine or rule of 
faith, by which the rider is governed. Thus the 
white horse, the executive power of the gospel; the 
rider, those who believed the gospel in the days of 
the primitive christians. The red horse signifies the 
doctrine of persecution; the rider the executive power 
of a persecuting spirit, typified by a great sword. 
The black horse the doctrine of hidden idolatry, ini- 
quity, &c. The rider the executive power of this 
idolatrous system of iniquity, under a pretence of 
christian religion. Which abominations gave rise to 
to a pale horse. 

Fourth seal. Verses 7, 8, And I looked and be- 
held a pale horse; and his name that sat on him was 
Death, and H< II followed with him; and power was 
given unto him, over the fourth part of the earth; to 
kill with the sword, and with hunger, and with death, 
and with the beasts of the eajth. A pale horse is the 
doctrine and sacraments of idolators, taught to be 
necessary to salvation. This pale horse is the creed 
and sacraments of the church of Rome. And the 
rider is the protestant reformers of every denomina- 
tion. The pale horse made his full appearance about 

o £ 



166 

the year 1696, when protestantism was established 
over popery. About the year 1520, Luther and Cal- 
vin, the champions of the reformation, began to expose 
the errors of the catholic church; and by these mea- 
sures they soon had power over the fourth part of the 
earth (all Europe) to kill with the sword, and -hunger* 
and with death, and with the beasts of the earth. 
And in the exercise ot this power, Europe, the fourth 
part of the world, was drenched with blood; for the 
catholics opposed the doctrine of Luther and Calvin, 
with sword in hand; but the doctrine still flourished 
and gained reputation, which furnished slaughter for 
the catholic sword. Thus Irani the year 1520 to 1696 
and 7, Europe was at war on the great subject of le- 
ligion, and to the confusion of all catholics, the pra- 
testant reformers succeeded, and their religion was cs. 
tablished over catholicity; and the kingdoms which for 
ten centuries had given their power and strength to the 
Roman, catholic church, on account of this great re- 
formation, gave their power partly to the protectants; 
and v\bat was a death blow to the eatolics, they are 
stopped in their persecutions; here is a check to him 
er the red horse. 

The creed a; d sacraments, which were invented by 
the iiiiinan bishop, during the period of their ten per- 
secutions against the primitive christians, which creed 
and sacraments are all idolatrous, are the horse on 
which the protestants all ride, which is a pale horse; 
that is, they have no authority for the creed and sa- 
craments* by which they are governed, only the Ro- 
man catholic church; which they condemned during 
their struggle for reformation. As such their horse is 
very pale; no creditable authority for the same; all 
'Scripture condemns them; and consequently they are 
pale, a counterfeit, and pass for that which they are not; 
this is the hoi se which is nearly broken down by the 
vast weight of his riders, who from their great division 
about the way, are unquestionably lost in the wilder- 
ness of sin, and in the bye paths of iniquity. This 
pale horse or creed and sacraments are now taught to 



107 

be necessary to salvation; as such his rider is called 
Death. Which death, is the carnal mil d; or ci mity 
against God. See Rom. viii; 6, 7% I or to be carnally 
winded is death, hut to he spirituall) minded i? life 
and peace, because the carnal mind is et mity against 
God. The roc k on which the protestants built their 
Babel, is the creed arid sacraments ot J be persecutors 
of Jesus Christ and flu primitive christians; as such 
it fe a system of iinqi.ity and persecution against 
Christ and his followers; and consequently all vvho em- 
brace them are at enmity against God, which is death. 

These had power to kill with death, as well as frith 
the beasts of the earth, hunger, and the sword • 
Which death, is ibe carnal mind aforesaid; by means 
of their iniquitous system of enmity and lying hypo- 
crisy, a few weak minded persons are induced to em« 
br^ce their religion; which is a system of enmity 
against God; and consequently all who embrace it arc 
dead. It also appears that Hell followed with Death, 
wfeo was on the pale horse. Hell, as I have before 
proven, signifies condemnation in the understanding, 
occasioned by contraiy piinciples of the mind: which 
is the situation of all who embrace the pale doctrine of 
protestantism. Sol conclude that the whole band of 
protestants are death and hell, who are to be cast into 
the lake of fire. Rev. xx. 14. The peace of Ryswick, 
1696-7, gave power to the pale horse; and his rider, 
since that time, has travelled into all parts of the world 
in quest of prey for Death. 

The fifth seal. Verses 9, 11, And when he had o- 
pened the fifth seal, I saw under the altar the souls of 
them that were slain for the word of God, and for the 
testimony which they held. And they cried with a 
loud voice, saving, How long, O Lord, holy and true, 
dost thou not judge and avenge our blood on them that 
dwell on the earth? And white robes were given unto 
every one of them; and it was said unto them that they 
should ivst yet for a little season, until theirfellow-ser- 
vants also, and their brethren, that should be killed, as 
they were, should be fulfilled. 



168 

This seal signifies the grief and astonishment of all 
good men at the prospect of the establishment of pro- 
teMantism; for they anxiously hoped for deliverance 
from the persecuting, iniquitous doctrine and power of 
the Roman church; but on seeing the two churches 
established, they are greatly astonished, and cry, say- 
ing, How long, U Lord, holy and tiue, dost thou not 
judge and avenge our blood on them that dwell on the 
earth? And white robes were given to every one of 
them. V hich robes are the righteousness of saintsj 
ail men who are not observers of sacraments and ordi- 
nances, are those whose souls are under the altar; that is, 
they are no longer allowed to speak publicly of their 
faith in Christ for salvation, by reason of the persecu- 
ting inquisitions of the catholics, aid the abusive threats 
of the protestants; but their minds, which is the soul., 
are concealed under the altar, or in their breasts, from 
whence they commune with, and put their trust in Him 
that justificth the ungodly. 

Sixth seal. Verse 12 to last. This seal shews the 
total downfall of the idolatrous Roman church, which 
commenced at the time of the establishment of the pro- 
testant reformation, 1696, or thereabouts. And I be- 
held when he had opened the sixth seal, and lo, there 
was a great earthquake; and the sun became black as 
sackcloth of hair, and the moon became as blood, and 
the stars of heaven fell unto the earth, even as a fig-tree 
casteth her untimely figs when she is shaken of a migh- 
ty wind. And the heavens departed as a scroll when it is 
rolled together. And the kings of the earth, and the 
great men, and the rich men, and the chief captains, 
and the mighty men, and every bond man, and every 
freeman, hid themselves in the dens, and in the rocks 
of the mountains; and said to the mountains and rocks, 
fall on us and hide us from the face of Him that sitteth 
on the throne, and from the wrath of Ihe Lamb; for 
the great ctay of his wrath is come, and who shall be a« 
ble to sta 

This sea) shews the calamity and distress of all ca- 
tholic christians at the prospect of protestantism being 






169 

advanced to the thrones of Europe. Those idolaters, 
who were the descendants of the persecutors of the pri- 
mitive christians, and who had divined tlrn black system 
of idolatry upon the blood and ashes of the primitive 
christians, now expect a just reward; and seeing that 
Christ's gospel had got out of their hands, where it had 
for ten or twelve centuries been concealed; and know- 
ing that the whole volume of the New Testament con- 
demned their black religion; they no doubt expected 
the great day of judgment was at hand; and to this 
end, called on the rocks and mountains to fall on them 
and hide them from the face of them who sat on the. 
thrones of Europe, and from the wrath of the Lamb* 
or condemnation of the New Testament. 

And I beheld and lo, a great earthquake;— .earth- 
quake in the prophetic sense, signifies a revolution of a 
kingdom or nation. This groat earthquake was the 
great revolution of the kingdoms of Europe from the 
catholic to the protestant faith. And the sun became 
black as sackcloth of hair, the moon became as blood, 
and the stars of heaven fell. Sun, moon, and stars ty- 
pify the king, officers and subjects of a kingdom. In 
this earthquake or revolution, the sun or king of Rome 
(the pope) became as black as sackcloth of hair; that 
is, his doctrine and character was exposed by the pro- 
testant reformers to all Europe; and his indulgences, 
his purgatory, his image, and his persecuting sword, 
rendered his character as black as sackcloth of hair. 
And his officers (cardinals, bishops, and priests,) who 
were typified by the moon, became as blood; that is, 
many of them are slain during the wars of the reforma- 
tion, and all that were not, lost their lustre or bright- 
ness by reason of the triumph of the protestants. And 
the stars of heaven or the subjects of catholic faith, fell 
to the ground; many of them were slain during the wars 
in Europe which led to the establishment of the pro- 
lestant faith. The heavens departed like a scroll when 
it is rolled together, and every mountain and island were 
moved out of their places. This verse shews that by 
~eason of the great earthquake or reformation f: 



170 

popery, ihat mankind would be freely privileged to read 
the scriptures and judge for themselves* Which scrip 
taral testimony at once condemned the doctrine of the 
church of Rome relative to heaven or happiness, and 
caused them to depart from the understanding as a 
scroll when it is rolled together. And every mountain 
and island were moved out of their places. Mountains 
and islands hinder us in our progress by land or sea; 
so, in like manner, the doctrine of devil, hell, and end- 
less misery (obstacles to faith) by reason of the gospel 
light, are all removed out of their places; they no long- 
er have place in the human understanding. 

To shew to the reader's satisfaction, the propriety of 
the explanation which I have given of the sixth seal, I 
will introduce other testimony, which was delivered on 
similar occasions: 

The destruction of Babylon predicted by the prophet 
Isa. chapt. xiii. 9, 10, Behold the day of the Lord com- 
cth both with wrath and fierce anger to lay the land 
desolate; and he shall destroy the sinner out of it. For 
the stars of heaven, and the constellations thereof, shall 
not give their light; the sun shall be darkened in his 
going forth, and the moon shall not cause her light 
to shine. And again, the judgment upon Idumea, 
see Isa. xxxiv. 4, And all the hosts of heaven shall be 
dissolved, and the heaven shall be rolled together as a 
scroll, and all their hosts shall fall down as the leaf 
falleth off from the vine, and as a falling fig from 
the fig tree. See also, the destruction of Egypt 
foretold by the prophet Ezekiel, chapter xxxii. 7, 8, 
And when I shall put thee out, I will cover the heavens, 
and make the stars thereof dark; I will cover the sun 
with a cloud, and the moon shall not give her light. All 
the bright lights of heaven will I make dark over thee, 
and set darkness upon thy land, saith the Lord God. 
Our Saviour makes use of the same figurative expres- 
sions when he foretells the destruction of Jerusalem. 
See Matth. xxiv. 29, Immediately after the tribula- 
tion of those days shall the sun be darkened, and the 
moon shall not give her light* and the stars shall 



171 

from heaven, and the powers of heaven shall be shaken. 
To prove to the reader that those expressions of the 
Saviour alluded to the destruction of Jerusalem, the le- 
gal priesthood and end of temple worship, sec verse 34, 
Verily I say unto you, this generation shall not pass 
until all these things be fulfilled. 

From these quotations the reader will see that the 
same figures are used concerning Babylon, Idutnea, 
Egypt, and Jerusalem, which St. John makes use of 
concerning the destruction of the Roman catholic church 
by the reformation or great earthquake; and the peace 
of Ryswick gave a general triumph to the protestants 
over the catholics; after which, the affairs of Europe 
were a little calm. In allusion to which,|St. John be- 
gins, chapt. vH. as follows: — 

And after these things. What things? The things 
or circumstances relative to the progress and establish- 
ment of the reformation over popery. I saw four an- 
gels standing on the four corners of the earth, holding 
the four winds of the earth, that the wind should not 
blow on the earth, nor on the sea, nor on any tree. And 
I saw another angel ascending from the east, having the 
seal of the living God; and he cried with a loud voice 
to the four angels to whom it was given to hurt the 
earth and sea, saying, hurt not the earth, neither the 
sea, nor the trees, till we have sealed the servants of 
our God in their foreheads. From this testimony I 
learn that the doctrine or creed and sacraments of the 
protcstant reformers were not to be preached freely in 
the four quarters of the world, uutfifr the servants of God 
were sealed in their foreheads. Those that were seal- 
ed, I learn, were not to be deceived by the imposition of 
the protestants' doctrine. Here follows the number seal- 
ed: of each tribe of Israel were scaled twelve thousand; 
there being twelve tribes, and twelve thousand of each 
tribe sealed. I am of opinion that the whole family of 
the Jews were sealed, as well as all their posterity; par- 
ticularly, as those people have not been deceived by the 
protestants, notwithstanding their great exertions to do 
so. Which also agrees with the opinion of St. Pan! 



17'S- 

Horn. xi. 26, And so all Israel shall be saved. After 
• he twelve tribes are sealed, he says, verse 9, I beheld, 
and lo a great multitude which no man could number, 
of all nations, and kindreds, and people, and tongues, 
stood before the throne, and before the Lamb, clothed 
with white robes, and palms in their hands. This vast 
multitude who are clothed with white robes, are also 
sealed in their foreheads with the seal of the living God* 
Which is evident from verses 13, 14, 15, And one of 
the elders answered, saying unto me, what are these 
arrayed in white robes; and whence came they? And I 
said unto him, sir, thou kuowest. And he said unto me, 
these are they which came out of great tribulation, and 
have washed their robes and made them white in the 
blood of the Lamb. Therefore they are before the 
throne of God, and serve him day and night in his tem- 
ple. From this testimony, it appears that those whg 
were settled are those who have the white robes; who 
also sene God in his temple. God's temple is the hu- 
man body, for the apostle says that God dwelleth not 
in temples made with hands. And again he says, 1 Cor. 
iii. 16, 17, Ye are the temple of God. And again, 
*W hose temple ye are. — Moses. Deut. vi. 4, 5, Here, 
Israel, the Lord our God is one Lord; and thou shalt 
love the Lord thy God with all thine heart, and with 
all thy soul, and with all thy might. Here Moses 
taught to loveoi serve God with the soul, which is the 
mind, as I have before argued. And to this St. John 
agreeth saving, the sealed are before the throne of God* 
and serve him in his temple; which temple is the hu- 
man body, and the soul the mind; and thus serving 
God, those who are sealed pay no respect to outward 
forms and ceremonies of worship, which is death. 

Seventh seal. Chapt. viii. And when he had open- 
ed the seventh seal, there was silence in heaven about 
the space of half an hour. 

This silence typifies peace on earth, or respiration 
to prepare the mind tor the great events contained in 
the mysteries of the seven trumpets. Verse 2, seven 
angels make their appearance, to whom were given g$- 



173 

ven trumpets. Verse 3, Another angel maketb his ap 
pearance with a golden censer, to whom was given 
much incense to offer with the prayers of all saints, 
(those who were sealed and clad with white robes.) 
Verse 4, And the smoke of incense with the prayers of 
the saints ascended up before God out of the angel's 
band. This to strengthen the fahh and patience of the 
saints, who were sealed and clad with white robes, that 
they might be able to withstand the various threats and 
abusive doctrine of a wicked protectant clergy, wiio 
would shortly make their appearance in such abun- 
dance that they are compared to locusts. Verse 5, And 
the angel took the censer and filled it with fire of the al- 
tar and cast it unto the earthy and there were voices, and 
thunders, and lightnings, and an earthquake. Voices, 
thunderings, lightnings* &c. signify contentions, strifes 
and commotions, or even wars, &c. And an earthquake 
signifies one revolution, or a revolution of our kingdom; 
which things are specified by the angels with the seven 
trumpets. Verse 7, The first angel sounded, and there 
followed hail and fire mingled with blood, and they 
were cast unto the earth; and the third part of the trees 
were burnt up, and all green grass was burnt up. Verse 
8, And the, second angel sounded, and as it were, a 
great mountain burning with fire was cast into the sea; 
and the third part of the sea became blood, and the 
third part of the creatures died, and the third part of 
the ships, were destroyed. Verse 10, And the third 
angel sounded, and there fell a great star from heaven 
burning as it were a lamp; and it fell upon the third 
part of the rivers and fountains of waters: the name of 
the star Worm wood, by reason of which the waters are 
made bitter, &c. Verse 12. And the fourth angel 
sounded, and the third part of the sun was smitten, and 
the third part of the moon, and the third part of the 
stars, so that the third part of them was darkened, and 
the day shone not for a third part of it, and the night 
likewise. 

These four trumpets all relate to the same great im 
portant circumstance; which is evident, for ^each o\ 



174 

them has effect on the one third part of, &c. The first 
trumpet affects the earth, burns the third part of the 
trees, and all green grass. The second trumpet affects 
the third part of the sea, the creatures in it, and the 
shipping. The third trumpet affects the third part of 
the riyers and fountains of waters, the third part of 
them became bitter, and many men die by reason there- 
of. The fourth trumpet affects the third part of the 
sun, moon, and stars; also the third part of the day, 
and night likewise. 

The reader will recollect that there are but three prin- 
cipal orders of religion in our world — Jews, Mahome- 
dans and Christians; these three are the religions of 
our world. So I conclude that the christians are the 
third part: not the third part of the inhabitants of the 
earth; but that the christian religion is a third part of 
the religion in the world; there being but three princi- 
pal orders called religion. These four trumpets allude 
to the effect that the christian religion would have in the 
world after the reformation from popery. The first 
trump says, the third part of the trees were burnt up, 
and all green grass* That is, all who embrace the 
christian religion, which is a third, are idolaters; the 
papists worship the image, and the protestants the 
beast, are carnal minded, enemies to God, and are 
said to he burnt up;— all who do not embrace the chris- 
tian religion, whether Jews or Mahomedans, are, by 
our learned divines, sentenced to endless punishment. 
These are green grass, and are said to be burnt up, be- 
cause the doctors of divinity give them to the endless 
flames. The second trump affects the sea; the third 
part became blood, and the third part of the creatures 
in it, i, e. the seamen or ships, die; this death is the 
carnal mind; and this trumpet shews that the protec- 
tant christians would carry their religion on the sea as 
well as land. The third trump affects the third part 
of the rivers and fountains of waters. This shows that 
the protestants would not stop on the earth and sea, but 
would carry their religion into all large rivers, buys, 
harbors, lakes, &c» These three trumpets show that 



175 

the protestant reformers would carry their religion and 
teach it on land, sea, and the rivers, and fountains of 
waters. And by their means, says the fourth trumpet, 
the third part of the sun would be smitten, and the third 
part of the moon and stars. The sun typifies kings, 
emperors, or presidents; the third part of them being 
smitten, shews that they would be under protestant in- 
fluence. The moon typifies officers in a government; 
the third part of them being smitten, shews that they 
also, would be under the same influence. The stars 
typify private subjects, who are also smitten in the 
same proportion by the same influence. 

Verse 13, And I beheld and heard an angel flying 
through the midst of heaven, saying with aloud voice, 
wo, wo, wo, to the the inhabitants of the earth by 
reason of the other voices of the trumpets of the three 
angels which ate yet to sound! Gliapt. ix. And the 
fifth angel sounded, and I saw a star fall from heaven 
unto the earth: and to him was given the key of the 
bottomless pit. A star falling from heaven, typifies a 
prophet, or number of prophets, either true or false, 
Balaam prophesied of the Messiah under the type of 
a star. See Numbers xxiv. 17, I shall see him but not 
now: I shall behold him but not nigh: There shall come 
a star out of Jacob, and a sceptre shall rise out of Israel, 
&c. Here the Messiah is intended by a star. See 
again, Amos v. 26, But ye have borne the tabernacle 
of your Moloch, and chime your images, the star of 
your God. Here a false prophet, or a guide to idola- 
try, is intended by a star. See again, Acts vii. 43, 
Yea ye took up the tabernacle of Moloch and the star 
of your god Rcmphan, figures which ye made, to wor- 
ship them, &c. Here again, a false prophet, or a 
guide to idolatry, is intended by a star. So I conclude 
that the star which fell from heaven to the earth, to 
whom was given the key of the bottomless pit, is that 
light which directs or guides to the worship of the 
beast; which star is the protestant clergymen of every 
denomination. The key which was given to this star, 
L te creed and sacraments ©£ tfee Roma?) church; 



476 

whose angel or pope, is, Rev, xti. 9, the devil and 
satan who deceiveth the whole world. Whose creed 
and sacraments, immediately after the establishment 
of the reformation, was by this star (the protectants) 
taught to be necessary to salvation. Thus the star 
which fell from heaven unto the earth was the protec- 
tant clergy: and the key that was given unto him, 
was the creed and sacraments of the Roman catholic 
church. With this key, they opened the bottomless 
pit: the bottomless pit, as I have before observed, is 
this globe on which we exist, for it is a pit, and being 
round like a ball, it has a surface, and a centre, but 
no bottom. The pope of Rome is styled the angel of 
the bottomless pit, verse 11; which means that he is 
the God of this earth, or globe; or the third part of the 
religion of the world, as before observed. He being 
the angel of the earth, or God of this third part of 
religion; his creed, sacraments, and doctrine, are 
like himself, earthy and lead to death. 

This star is the same as the character on the pale 
horse. (Fourth seal) whose name was death, and hell 
following with him; here now, he is done killing with 
the sword, hunger, and beasts; and has arrived at his 
Canaan, established by law, and has the key of the 
bottomless pit ready to open and go to work; (Peace 
of Ryswick 1690 to 98. During the struggles for re- 
formation, the protestants were engaged in exposing the 
doctrine and errors of the Roman church. And as 
soon as the reformation obtained a triumph over pope- 
rv, the creed and sacraments of the Roman church 
were, by the same protestant reformers, taught to be 
necessary to salvation: this was at once acknowledging 
the supremacy of the pope, and worshipping the beast. 

It will be necessary in order to get into the true 
sense of Revelation, for the reader to take a summary 
view of the whole mystery from the going forth of the 
w iiite horse, until this great star fell, to whom was 
giv^n the key of the bottomless pit. The white horse 
shows the commencement of the gospel dispensation: 
and this star with the key, shows the establishment 
of the reformation from popery. 



177 

White horse, gospel of Jesus Christ; the rider, all 
who embraced that gospel; red horse, doctrine of per- 
secution against the primitive christians; the rider, 
all who engage in the persecution, to whom was giv- 
en a great sword; by this sword of persecution the 
rider on the white horse was slain. This event made 
roein for the third or black horse; a black, idolatrous 
doctrine, purporting to be scriptural but bare-faced idol- 
atry; the rider, Roman catholics; the doctrine or 
black horse, creed and sacraments of the church; ri- 
der lias apai of balances; a voice proclaims, a mea 
sure of wheat for a penny, and three measures of bar- 
ley for a penny; no longer to enjoy the blessings of 
life in-common, as the rider on the white horse had 
taught and practised: but, buy and sell, and get gain, 
cheat the weary, enslave the ignorant, oppress the 
poor, &c. And these things gave rise to a pale horse,, 
protestant reformation; at this time the servants of 
God are sealed in their foreheads and clad with white 
robes. Much incense is given to offer with their 
prayers. Then the first four trumpetssound,which shows 
the establishment of the protestant reformation. This 
done, the fifth angel sounds, and a star falls from hea- 
ven unto the earth, which star was the whole number 
of protestant clergymen at the establishment of the re- 
formation, and their successors to this day. These 
have the key of the bottomless pit, they open, &e. 

Rev. ix. 2, And he opened the bottomless pit; and 
there arose a smoke out of the bottomless pit, as the 
smoke of a great furnace; and the sun and ai? were 
darkened by reason of the smoke of the pit. The pit 
being opened a great smoke rose up: smoke is the ef- 
fect which is produced by the application of fire to 
fuel. So the key, or creed and sacraments which 
opened the pit, being applied to the human understand- 
ing, saying these be necessary to salvation, the reverse, 
endless misery, produced a great smoke; a great stir, 
contention, argument, or other confusion, among the 
people: this I conceive to be the smoke; and out of 
'his smoke came locusts* Those various opinions con- 



176 

cermng the way to happiness, produced an army of 
preachers, well assorted in doctrine: as many differ- 
ent opinions as there was in the smoke, so many per- 
suasions of derg> men, sprang up out of this smoke. 
And these be the locusts, the protestant clergymen of 
every denomination; who hold to the key, or creed 
and sacraments of the Roman catholic church. 

See verse 3, And there came out of the smoke lo- 
custs upon the earth: and unto them was given power 
as the scorpion of the earth has power. The protes- 
tant clergymen are the locusts, who have the power 
of scorpions, their doctrine is as poisonous and perni- 
cious to the minds of men, as the poison of scorpions 
is to the flesh. Verse 4, And it was commanded 
them, (the locusts,) that they should not hurt the grass 
of the earth, neither any green thing, neither any 
tree; but only those men who have not the seal of God 
in their foreheads. Here those locusts are limited in 
their power; God's "favourite, the faithful, are first 
sealed in their foreheads, and the locusts turned out 
to torment the balance; here is the fact clearly estab- 
lished. For it cannot be said that the Jews are tor- 
mented by those locusts: nor can it be said that the 
Mahomedans are tormented by them; neither are those 
who observe none of the outward ceremonies or sacra- 
ments of the church, tormented by them. But behold 
the awful calamities of a camp meeting; shouting, 
shrieking, ringing their hands, gnashing their teeth, 
and wallowing in the dust: all in confusion and tor- 
ment. At such a scenery all who belong to this order 
of beings, look awful; their countenances bespeak 
great distress of mind, and fearful apprehensions, at 
this time a thundering voice is heard from the place 
of slaughter: all ye sinners will be damned in hell as 
long as God exists. The tormented r:tge most furi- 
ously, and death ;>nd hell are now going the grand 
rounds. The horn is sounded, and all is calm again. 
Now a lesson of instruction necessary to salvation is 
given from the stand on which the locusts have settled. 
Thus, we are the servants of the most high God, the 



iiopc is sent forth specially, to proclaim tho follow 
ing glad tidings to mankind generally: In the first 
place, we inform you that man is a free agent, can 
serve God, or let it alone, as he may see Jit. And that 
good and evil are set before htm, to choose or refuse at 
pleasure; chouse our creed and sacraments and you are 
happy endlessly: refuse them and you will be tormented 
enukssly. For by reason of Adam* $ transgression, sin 
have passed upon all men: but as man is afr<e agent he 
can forsake sin, ana shift hnnsef out of the difficulties 
of the old man Adam. God is angry with sinners, but 
wilt grow calm ana forgiving, on repentance. God has 
elected a few to endless happiness: and the whole balance 
to endless misery, yet it is the duty of all io repnit of 
their sins and try to reconcile an offended God: that God is 
pleased with a penitent, heart-broken, dejecttd counte* 
nav.ee. Hypocrite is tvhat they m an, and unless eachin~ 
dividual isperfectlif reconciled at the impartial justice of 
God, in electing the mainbidk of the Unman race to endless 
torment, before they were borne, or done good or evil, 
they offend God. But notwithstanding, all these diffi- 
culties in which the human race are placed, by reason of 
original sin, repent a y ul join our church and all is well, 
your endless hapiness is sure. Here tire congregation 
are thinking how dreadful hard is the way to happi- 
ness; sigh, groan and hang their heads; at which 
time a gladdening voice whispers into each ear, say- 
ing, 1" am the Lord thy God, I change not; tsbitk me 
there is no variableness nor shadow of turning There 
is not a just man on earth that doethgood and sinneth not: 
they have all gone out of the way; they are together be- 
come unj)rofitable$ there is none tnai under standeth, 
there is none that seekelh after God, there is none that 
doethgood* no not one. Their throats arc an open sepulchre: 
with their tongues the if have user deceit: the poison of 
asps are under their lips, whose mouth is full of cursing 
and bitterness: destruction and misery are in their ways; 
and the way <f peace they have not known. Whatsoe- 
ver the law saith. it saith to them that are under the 
law: that evsry mouth may be stopped, and all the world 



180 

become guilii/ before God. This angelic voice teaches 
that the locusts system is not only rough but uncertain. 
Then a second voice whipers in the ear, saying; I" 
am he that was d? ad and is alive, and behold 1 live forev- 
er more, and have the kens of Deal/i and Hell. I gave 
mtj Ife for the sins of the world; I was delivered for 
their offences and rose again for their justification, and 
hij my strives they shill be healed; for I came not to con- 
demn the world, but to save it, and I will have all 
men to be saved and come to the knowledge of the truth. 

These angelic tidings give peace to all who are 
sealed in their foreheads, but the rest who are tor- 
mented can think but the dreadful sounds of an angry 
God. and endless torments; and are tormented in no 
small degree. Verse 4, And it was commanded them, 
the locusts, that they should not hurt the grass of the 
earth, neither any o;veQi\ thing, neither any tree; but 
only those men who have not the seal of God in 
their foreheads: that is, they have no power over men's 
minds, who are sealed and clad with white robes, the 
faithful; but the fearful and unbelieving are tormented 
by them. See verse 5, and to them it was given, that 
they should not kill them, but that they should be tor- 
mented five months. Five months, of thirty days 
each, is equal to 150 prophetic years, which years are 
equal to 148 of the present years. The period of 
their tormenting commenced at "the peace of Ryswick 
169© to. 1696, one hundred forty eight years from 
thence will be the end of the locust system 1843. 

In further testimony that the pro testa tit clergy are the 
locusts of the smoke of the bottomless pit. observe their 
extensive circuits, who, like locusts, make a confusion 
of sounds wherever they go; who like the locusts of 
Egypt, devour or condemn all men with their doctrine. 
Verse 7, And the shapes of the locusts like unto horses 
prepared unto battle. (They appear in a warlike at- 
titude against the followers of the Lamb.) And on 
th^ir heads crowns like gold. They say they are the 
true preachers and explainers of the will of God to- 
wards men; and if so> would have golden crowns; but 



ISi 

as they are false prophets and deceivers, their crowns 
are only like gold. Their faces as the faces of men. 
They have the appearance of men, but under the im- 
mediate power and influence off his Satanic majesty* 
Hair like women, hanging loose round their necks, 
more resembling women than men. And teeth of lions; 
carnivorous in their doctrine; also, fond of rich dishes 
and full purses: and like devouring lions, every thing 
gives way to them. They are exempt from all public 
duty; allowed freely to profane the Sabbath for gain* 
and all is right. Verse 9, And they had breast plates, a£ it 
were breast plates of iron. The apostle Paul, speak- 
ing of those same characters, says, 1 Tim. iy. 2, They 
speak lies in hypocrisy, having their conscience seared 
with a hot iron. Conscience is generally considered 
to have its seat in the breast, so those locusts have their 
consciences seared with a hot iron; or, as St. John has 
it, they have breast-plates of iron, which is the same. 
And the sound of their wings as the sound of chariots 
of many horses running to battle. Who can enumer- 
ate half the bustle and parade that those locusts have 
made, even in the United States, with their missionary 
trumpets, theological seminaries, camp-meetings, so- 
lemn feasts, &c. like contending armies, each sect is 
strivingfor the ascendency. Verse 10, And they had tails 
like unto scorpions; and there were stings in their tails* 
and their power was to hurt men five months. Stings 
in their tails: the tail is hindmost, and after those lo^» 
custs' subjects have joined the standard, they have a 
long train or tail of experimental testimony to*deliver$ 
and the sting is thus communicated to the hearers. 
Which sting, when it striketh a man's mind, he is dis- 
tressed as though a poisonous scorpion had hit him* 
See verse 11, And they had a king over them, the an- 
gel of the bottomless pit, whose name in the Hebrew 
tongue is Abaddon, but in the Greek tongue he hath 
the name Apolyon. I will ask the learned doctors of 
divinity and protestant clergymen generally, from 
whence the origin of their creed and sacraments, by 
which all protestant churches are governed? They aire 

<* 



18S 

bound, if they answer in truth, to say from the Roman 
catholic church; whose great head, governor, or king*, 
is the pope: he being the angel or god of this earth, "is 
the king that the protestant locusts have over them; 
whose name implies a destroyer. And truly this king 
of the locusts has been the author of more bloodshed 
than any other order of beings who ever existed on 
earth. And hence it is, that he who destroys this de- 
stroyer hath the name Napolyon. See verse 12, One 
wo is past, behold there come two woes more hereafter. 

This brings us down to the establishment of the re- 
formation over popery; and also gives us a specimen of 
the performance of the locusts in their new system of 
divinity, &c. The reader will recollect that those had 
no power to kill, but their power was to torment, and 
not to kill; which was the only possible means of pre- 
serving the seed of mankind on earth. For if those 
swarms of locusts had power to persecute with the 
sw r ord to death, as their king had, the whole race of 
man would have been destroyed long ago. But to the 
unspeakable honor of Him who governs all things, those 
locusts have no power to kill with the sword, but are 
limited to torments only; and truly they do great mis- 
chief by their torments. 

Thus the first wo trumpet alludes to the establishment, 
progress, and awful calamities occasioned by the lo- 
custs who came out of the smoke which ascended out of 
the bottomless pit. Which locusts are protestant cler- 
gymen of each denomination who are guided by the key 
(creed and sacraments) of Mystery Babylon the 
great, the mother of harlots (or protestants;) the abom- 
ination of the whole earth. 

The sixth angel and second wo. Verse 13, And the 
sixth angel sounded, and I heard a voice from the four 
horns of the golden altar which is before God, saying 
to the sixth angel, which had the trumpet, loose the 
four angels which are bound in the great river Euphra- 
tes. And the fo€r angels were loosed, w Inch were pre- 
pared for an hour, and a day, and a month, and a year. 
For to day the third part of men* The four ang 



18a 

which were bound in the great river Euphrates, I con- 
ceive to be the governing powers of the four quarters 
of the globe, Europe, Asia, Africa and America, 
These governing powers being loosed and prepared for 
an hour, and a day, and a month, and a year, shew that 
the four angels or powers of the four quarters of the 
globe would favor the locust system, and be prepared to 
receive them for an hour; a single sermon for a day; a 
day's preaching by a number of clergymen, for a month; 
a monthly sermon once a month for a year; ayear'sser- 
vices on the circuit, or missionary, or a settled residence, 
paid by the year, &c. 

Here follows, verse 16, the number engaged in the 
business, who are typified by an army of horsemen, as 
they generally go on horse-back; and they now have 
breast plates (17) of fire, jacynth and brimstone; Ja- 
cynth signifies a precious jew^I; this precious jewel 
which those locusts have, is the gospel of Jesus Christ; 
which jewel they carry in their pockets purely for a de- 
lusion. By this jewel they make a show of love to God, 
But they are his sworn enemies, who teach that the sa- 
craments of the idolatrous persecuting church of Rome 
are necessary to salvation. The fire, is that persecu- 
ting spirit by which all locusts are led. And the brim- 
stone is the lust of the flesh, which is the main spring 
of the whole locust system. Thus armed with jacynth, 
fire and brimstone, they go forth like devouring locusts 
in pursuit of fresh range, with lion's teeth; and in verse 
16, lion's heads; and out of their mouths issue fire, 
and smoke, and brimstone. The fire is the persecuting 
spirit by which they are led, threatening with endless 
torments, all who oppose them or their contradictory 
doctrine. Smoke, their contentions about their parti- 
cular tenets. Brimstone, the lust of their flesh. Verse 
13, By these three were the third part of men killctfc 
by the fire, and by the smoke, and by the brimstone, 
which issued out of their mouths. Thus, agreeable to 
the doctrine of the clergy, the third part, or one of the 
three great religious orders are killed; not literally, but 
figuratively; having an opportunity of embracing the re* 



184 

]igion of the locusts and not doing so, being free agents* 
are destined to endless torments. And all that em- 
brace the locust system are dead, being carnal minded* 
So the third part of men are killed by the fire, smoke, 
and brimstone, which issued out of the mouths of the 
jocusts or protcstant clergymen. See verse 19, For, 
their power is in their mouths, and in their tails* It is 
a well known fact that the clergymen's power is in their 
mouths, and in their tails; their experimental testi- 
mony by which they are confirmed and delude others, 
With these they do hurt. Verse 20, And the rest of 
the men who were not killed by these plagues yet re- 
pented not of their deeds, of the works of their hands, 
that they should not worship devils, and'idols of gold, 
and silver, and brass, and stone, and wood, which nei- 
ther can see, nor hear, nor walk; neither repented 
they of their murders, nor of their sorceries, nor of their 
fornicatmn, nor of their thefts. These last verses 
prov at the protestant religion, or the religion 

of the locusts, has no effect on any but those who wor- 
ship the beast; these worshippers of the beast being 
they who were not sealed in their foreheads and torment- 
ed by the locusts. Which at once proves that the lo- 
cust system is calculated only to make men enemies to 
God, or as our blessed Saviour said, Matth. xxiii. 15, 
Wo unto you scribes, pharisees, hypocrites; for ye com- 
pass sea and land to make one proselyte; and when he 
is made, ye make him twofold more the child of hell than 
yourselves. And who can enumerate the half of the 
misery that the locust tribe (of scribe and pharisee hy- 
pocritical principles) have brought on mankind by their 
circuits and missionary tours. Not satisfied at driv- 
ing the harmless Indians from the Atlantic to, the 'Pa- 
cific ocean; they are now extensively employed in 
teaching them tyrannization; learning them a measure 
of wheat for a penny, and three measures of barley for 
a penny; to deal out the staff of life to each other.- by 
strict measurement. Which gives rise to lying, cheat- 
ing and stealing. And thus it is, that the innocent sans 
and daughters of. Adam, for whoso happiness Christ's 



18S 

Uood was shed, who knew no law but love to God and 
each other; are taught the tyrannical doctrine of the 
locusts under the hypocritical pretence of civilization. 
And in doing which they are made twofold more the 
children of hell than the locusts themselves. How long, 
O Lord, holy and true, dost thou not judge and avenge 
our blood on them that dwell on the earth. 

Chapt. 10. This chapter contains the following sum- 
mary account. A mighty angel is seen coming down 
from heaven, clothed with a cloud, a rain-bow on hie 
head* his face as the sun, and his feet as pillows of 
fire; had a little book in his hand; sets one foot on the 
earth, and the other on the sea; and swears by Him 
that liveth forever and ever, that in the days of the 
seventh angel, when he shall begin to sound, the mys- 
tery of God shall be finished; gives the bitter book to 
St. John who eats it, and is thereby prepared for fur- 
ther visions, or prophesy, &c. And the next chapter 
" contains the further mysteries, or revelations, relative 
to the third great religious order of mankind; and to 
the re-establishment of Christ's kingdom on earth, 
when the white horse will have succeeded to conquer. 
Chapt. xi. And there, was given me a reed like unto a 
rodj and the angel stood, saying, rise and measure 
the temple of God, and the altar, and them that wor- 
ship therein. But the court which is without the tem- 
ple leave out and measure it not; for it is given unto 
the gentiles, and the holy city shall they tread under 
foot forty-two months. The intention of this measure- 
ment is a figurative representation, of ascertaining 
the strength, or the number of true worshippers; or 
rather to communicate to us at the present day, who 
are the true worshippers at the altar in the temple; 
and to whom the outer court is given. The great 
question, relative to the true mode of worship, due to 
the most high God, is here particularly described by 
St. John; and from this testimony, every man may 
judge and determine for himself. First the temple \h 
measured, then the altar, and lastly them that worship 
therein. The temple I learn to be the human body; 



186 

Che altar, the mitid or soul: and those who worship-, 
therein, are all those, who under the christian dispen- 
sation, do not observe any outward ceremonies or 
forms of worship. The angel as well as St. John, 
knew that the great temple at Jerusalem would be 
thrown down shortly after this revelation was wrote- 
They also knew that God dwelleth not in temples made 
with hands, see Acts. vii. 48 and xvii, 24, And conse- 
quently would no longer be worshipped in such' tern- 
pies. As such 1 am clearly of opinion that the temple 
which St. John was commanded to rise and measure* 
was (figuratively) the human body. For the apostle 
says positively, that God dwelleth not in temples made 
with hands. The same apostle also informs us, what 
is God's temple. Seel Cor. iii. 16, 17, Ye are the 
temple of God, and the Spirit of God dwelleth in you* 
For the temple of God is holy, which temple yc are. 
Here the apostle declares the human body to be God's 
temple: and that God dwelleth therein. Rise measure 
the temple of God, the human body; and the altar, the 
mind, and them that worship therein. Those who ob- 
serve no outward ceremonies, ordinances, or sacra- 
ments, for these be they who worship God in his teni- 
ae, See John iv. 23, 24. But the hour cometh and now 
is, when the true worshippers shall worship the Father 
in spirit and in truth; tor the Father seeketh such to 
worship him. God a spirit; and they that worship 
him, must worship in spirit and in truth. 1 re- 
joice to think that a large majority of mankind worship 
God in spirit, or in his temples. But the gentile idol- 
aters are left in the outer court of the temple, there 
to observe the creed, sacraments, and ordinances of 
Mystery Babylon the great; vvbirh is death. And 
tlie holy city shall they tread under foot forty-two 
months. The holy city is that innumerable multitude 
of human beings, who worship God in his temple. 
These have been trod under foot since the year 600, the 
pope's supremacy; they have been persecuted, oppres- 
sed, threatened with purgatory, and of late stigmati- 
sed with enemies to civilization, friends to vice, pes- 



iB7 

ttrers oft society , and destined to endless punishment 
But glory be to Him in whose temple we worship,, we 
begin to awake out of sleep, and have a glimpse of 
the real character of those who have so long trod the 
holy city under their black hypocritical persecuting 
feet And we are now ready to dispute the point, 
with that sword which proceedetli out of the mouth of 
him who rode on the white horse. Verse 2, and so on* 
And 1 will give power to my two witnesses, and they 
shall prophesy a thousand two hundred and three 
score days, clothed in sackcloth. These are the two 
olive trees, and the two candlesticks standing before 
the god of the earth. And if any man will hurt them, 
lire proceedeth out of their mouths, and devoureth 
their enemies; and if any man will hurt them he must 
in this manner be killed. Here is God's tsvo witnes- 
ses;; the Old and New Testaments* which God has 
promised to preserve in purity, although for 1260 pro- 
phetic years, the whole reign of antichrist, they prophe- 
sy in sackcloth; that is they are construed into error, 
made to represent God changeable, passionate and re- 
penting; construed so as to allude to the endless tor- 
meat of all who do not worship the beast. And final- 
ly the whole of the two volumes have been made to 
how down to the moonshine of tradition, which is liter- 
ally prophesying in sackcloth; and that for 1260 days, 
the same as forty two mouths, during the whole reign 
of popery. Verse 7, And when they shall have finish- 
ed their testimony, the beast th^t ascendeth out of the 
bottomless pit, shall make war against them, and shall 
overcome them and kill them, and their dead bodies in 
the streets of the great city, which spiritually is called 
Sodom and Egypt, where also our Lord was crucified. 
And they of the people, and kindreds, and tongues, 
and nations, shall see their dead bodies three days and 
a half, and shall not suffer their dead bodies to be put 
In graves, and they that dwell upon the earth shall re- 
joice over them and make marry, and shall send gifts 
ane to another, because these two prophets tormented 
tV.9* that dwelt on the eartfak When these two wit- 



188 

Besses were wholly construed into efrror, the beast 
made war against them and overcame them, which 
was the case when the doctrine of the Jpsuits obtained 
the ascendency in France, which lastedffor three years 
and a half, immediately previous to the revolution; 
then they were slain; and during the period that this 
doctrine was adhered to by the rulers of that nation, 
particularly in the great city of Paris, their dead bodies 
are said to lie in the street of the great city; which 
spiritually is called Sodom and Egypt. Paris, like 
Sodom, for idolatry, for many centuries, espoused the 
cause ef the pope, who is styled by St. John that old 
serpent, whirh is the devil and satan. And during this 
espousal, like Egypt, she persecuted and oppressed 
those who worshipped in God's temple, (in spirit.) 
Where also our Lord was crurified, (not literally, but 
figuratively,) by the tyranny and despotism of the crown 
and clergy, wider the immediate influence of popery, 
the beast that ascended out of the bottomless pit. And 
during this sad stale of things, the two witnesses were 
seen, by people of all nations, tongues, and langua- 
ges, who were then dwellers at Paris; but their dead 
bodies were not allowed to be buried, not allowed to 
be burnt, put away or totally destroyed, but preserved; 
although totally condemned by the prevailing doctrine 
of the,day. But after three/ years and a half the spi- 
rit of life from God entered into the minds of the op- 
pressed citizens of Paris; and on May 5, 1789, a 
general deputation from all the sections of France, un- 
der the denomination of the states general, was assem- 
bled; and on the 16th of June following they resolved 
themselves into a national assembly, to oppose with 
violence the despotism of the crown and clergy. This 
I conceive to be the time when the two witnesses ascended 
up to heaven, and the same hour (fifteen days) there 
was a great earthquake, and the tenth part of the city 
fell, and in the earthquake there slain of men seven 
thousand. Here is the revolution of France: the 
French nation was the first to espouse the causejof the 
papal church, and for ten or twelve centusriep^was a 



189 

most faithful friend to the pope. Ami as Rome is the 
great city which ruleth over the kings of the earth. 
Rev, xvii. 18, and especially as she hath, or had, ten 
horns, w hich wei e ten kings or kingdoms, see Rev. xvii, 
12, 13, and as France was from the earliest ages of 
popery until the revolution, the most friendly horn to 
the papal interest, I have no hesitation In believing her 
to-belhe tenth part of the city which in the earthquake 
fell from the support or interest of the papal church; 
which fall was the revolution, when all the black dregs 
of despotism were at once shaken off. Here the red, 
live black, and the, pale horse, as well as their riders, 
was furiously attacked and defeated by him who rode 
on the White horse; here tlie pope was burnt irr effigy; 
here all religions cloisters were abolished forever: 
liere the churches of religion became republican tri- 
bunes; here the property of the clergy was all confiscat- 
ed, and themselves threatened with the guillotine; ma- 
ny were butchered, all fled that could fly, and the balance 
resigned their ministerial functions. Here the nation- 
al assembly decreed that there was no such God as was 
represented by the clergy; and that death was an eter- 
nal sleep to the body, or that there was no suffering 
or pain after the death of the body. Here the slaves 
in the French West India Islands were all decreed free 
Here all prison-bound debtors were released. And here 
it was that seven thousand officers, civil and ecclesias- 
tical, who adhered to the cause of the crown and clergy 9 
were slain. In a word, all that could be done against 
the beast and the worshippers of the beast was done; 
and one hundred thousand citizens danced for joy on 
this occasion. So I -conclude that the revolution of 
France was the fail of the tenth part of the city; this 
was the earthquake in which seven thousand men were 
slain; and the Wars which immediately followed the 
French revolution down to the abdication of the 
thrones of France, and Italy, by Napoleon, or the battle 
of Waterloo, was the end. of the second wo tmmpe* 
in 1S14, 



190 



Verse 14, The second wo is yasi; behold the thirfi 
wo cometh quickly. It will be recollected that by the 
fall of the French empire, several other kingdoms were 
shaken or in a great degree revolutionized, and also 
iell from the persecuting despotism of the church, papal 
and protestaut, But immediately after the battle of 
Waterloo the same despotic principles were attempted 
to be reinforced on the nations who had fell from the 
tyranny of the church to republican liberty and free- 
dom; and in a great degree has succeeded/And France 
now groans under the same complaint that caused the 
the fall. But behold the third wo Cometh quickly. 
One more shake, and the beast and the whore wire 
made to drink the wine of the wrath of God, and that 
poured out without mixture. The revolution of Fr*. 
and her career immediately after for hiteen years? was 
a type of the resolutions now shortly to come on all tho 
world. For lie says, Heb. xii. 26, £T, Yet once mom 
I shake not the earth only, but also the heavens. And 
this 'yet once more/ signifeth the removing of t! 
things that aie shaken] as of things that are rru 
that those things which cannot be shaken may r 
Ail the religion in our world is easily shaken, for they 
are as the tilings that are made. The Jews 9 religion is 
easily shaken; for if Christ has been manifested in the 
flesh he was the end of the law; and if it can be proven 
that Christ has come in the flesh, which the figures in 
the Roman church will do in the positive the Jews' re- 
ligion is shaken ixnil must fall. The Mahomedan reli- 
gion is easily shaken; for all of God's prophets con* 
demn the prophet Mahomet, who is the foundation of 
Mahomedauism. The christians can be easily shaken; 
for the catholic chur< h,wjuch is the mother of ail church- 
es, is idolatrous, proven by the image of Jesus on the 
:ross, which is Ihe object of their worship. And the 
creed and sacraments of the Roman church is the sa- 
yicftir of all protestam churches, w huh pro\c the protes- 
fants to \V< Hie beast. So all the religion in our 

.world is easily shaken. But justice, mercy, and truth 
cannot be shaken. These three are tiic jewels of the 









law arid gospel and c- Ifakcf*, but wsllTerru 

It is an easy matter to shake the catholic church — take 
away the pope, cardinals, bishops and clergy, and an 
end is put to catholicity. But Hie protcstants* faith be- 
ing (bunded on self-evidence, they pay no respect to 
law nor gospel; cannot hear reason, know not justice, 
mercy nor truth, but are like their ancestors, the ph. 

ij during this shaking or the sounding of the seventh 
trumpet, they will be exiled from kingdom to kingd 
their property confiscated, they despised and rejected 
of all men, and finally gathered together into one ph 
to the battle of that great day of God Almighty; and 
death who rode en the pale horse, and hell which lot- 
lowed with him, now destroyed by their ownptrs 
tions against each other. 

Rev. xi. 15, 19, And the seventh angel sounded: 
and there were great voices in heaven, saving, the kins* 
m "of this world are become of our Lord and Iris 
Christ; and he shall reign forever and ever. Here St, 
John declares that during the sounding of the seventh 
and last wo trumpet, the kingdoms of this world would 
become the kingdom of our Lord and his Christ. By 
which I understand that the whole of the nations and 
kingdoms oi this world will be united into one kingdom; 
and now justice, mercy arid truth will become the 
whole governing principles of all men who come into 
this glorious kingdom. But Da* lei's time of trouble 
is now began, for 1 am clearly of opinion that the se- 
venth trumpet began to sound this year, 1823. And 
already is there a power! til attat k made on the clercy 
of all denominations, v* lire last vial. The I 

der will recollect that the seventh and last seal is ex- 
plained by the soundings of seven trumpets. And the 
seventh or last l: unpei isexpkunvd by the .pouring out 
of seven vials. St. John at the sounding oi the seventh 
and lust wo trumpet, prod si a universal 

kingdom on earth. And then goes on to repeat tlic 



its 

ftant with the gospel— the persecuting empire of Home 
which stood ready to devour the gospel — The. ten wars 
tA persecution under a pretence ot holy zeal — the estab- 
lishment or popery in tire xiin cbapt. — the reformation 
from popery, verses 8 to 11 — the iwn horned beasts, 
&r. — the : faith and petknc e of the saints, ebapUxh. to 
5 vei fee. — 1 he pi ev »iance of gospel truths in the latter 
days of poperv, verse 6 to 8— the torments due to the 
worshippers of the beast, verses 9 to 11 inclusive— the 
patience of the saints during the struggle of the proles- 
tants, together with the great efforts of the faithful to 
reclaim the protestants from the worship of the beast, 
verses 12 to last. — Chapt. xv, The seven angels ap- 
pear with their vials of wrath. The faithful sing the 
song ot Moses at the many prospects of the re-establish- 
ment of Christ's kingdom en earth.— Chapt. xvi. The 
vials are poured out. The first is poured out on the 
earth, and a noisome and grievous sore fell upon the 
men which had the mark of the beast, and upon them 
who worshipped his image. This fust vial commences 
pouring out at the beginning of the third wo or seventh 
trumpet, which is this year 1823. And the noisome 
and grievous sore has now began to fall on those men 
who have the mark of the beast, and who worship his: 
imagei which men are the prostestant clergymen, 
"Which they never w ill be able to resist; they will strug- 
gle hard and make many repeated charges; but those 
on the white horse are chosen, and faithful, and true, 
and cannot be resisted. 

The whole balance of Revelation, from the end of 
the eleventh chapter, is partly a repetiton (in other fi~ 
gures) of what 1 have already gone over; and a figu- 
rative account of the great struggles, contentions, wars, 
and revolutions, which are now at hand, and will take 
place at<d be fulfilled as described by the vials, within 
twenty years. And as these events are all future, I 
choose to leave them for the reader's private meditation; 
and proceed to shew the certainty of the establishment 
of Christ's kingdom on this earth, and that speedily; 
and the final salvation and happiness of all men. The 



i9o 

professed cm 'isiians themselves agree that one of t(je 
two classes (believers and unbelievers) of mankind 
must be taken out oi' the way before the day of the 
Lord comes. But they flatter themselves that the non- 
professors will come short of that happy kingdom. 
But what for a kingdom would Christ have and take 
away all non-professors? Answer: a kingdom dtv: 
into ft ve liundred different sects or factions, each c 

Krigagaitist all others* and so soon as they are 
parated from the non-professors, tire persecuting spirit; 
by which the;/ are led will speedily terminate their ex 
istance. And further, it is evident that Jesus CI 
will not have a kingdom thus divided. For he, himself, 
laid the maxim, *a kingdom divided cannot stand/ So 
I conclude that the kingdom of the beast will be brought 
to desolation; and the kingdom of Christ, whose sub- 
jects worship in God's temple, will stand. The profes- 
sed christians must all renounce their religion forever*; 
or, be delivered unto satan for the destruction of their 
flesh, that their spirits may be saved in the day of the 
Lord Jesus. See 1 Cor. v. $. This done Christ's 
kingdojn will begin to flourish, I have before argued 
and proved, scriptiiraliy, that no man would suffer end- 
lessly. And 1 will now shew the propriety in believnu 
in the final salvation and .happiness of at! Adam's pas 

fv 



THE FINAL SALVATION OF ALL MfiN 



£n the first place, I invite the reader's attention to 
he creation of man, which I hav\* noticed in my i 
lumber; and there learn that man was created male 
md female on the sixth day. And in man's created 
state God blessed him; the spirit being Gods owi; 
is immortal and unchangeable; this 
ii 



194 

biesseu in its created state by an unchangeable being* 
it, as well as its offspring, remains blessed, and will to 
endless ages. 

See God's promise to Abraham, Gen. xii. 3, And I 
wi!! bless them that bless thee, and curse them that 
^urse {hee; and in (hoc shall all families of the earth 
he blessed. Now if so much as one family or one in- 
dividual is to suffer endlessly, it was improper to say 
all families of the earth shall be blessed; for it is evi- 
dent that God knew what promises he was making to 
Abraham, and if he did not intend that all families of 
the earth should be blessed he would not have promis- 
ed it. Which promise is further expressed, chapt. xxii, 
18, thus, And in thy seed shall all the nations of the 
earth be blessed. To prove to the reader that this bles- 
sing promised to Abraham, meant justification through 
faith, see Gal. iii. 8, And the scriptures foreseeing that 
God would justify the heathens through faith, preach- 
ed before the gospel unto Abraham, saying, in thee 
shall all nations be blessed. Ourlearned divines are clear- 
ly of opinion that the heathens will suffer endlessly; but 
tha apostle Paul was of a very different opinion, for he 
says in the positive, that God has justified them through 
faith; so the heathens all believe in the Great Spirit. 
See David's Psalms xxxvii. 10, For yet a little while. 
and the wicked shall not be; yea thou shall diligently 
consider his place and it shall not be. The wicked arc 
those who worship outwardly in the outer courts of the 
temple. See verse So, Yet he (the wicked) passed a- 
way, and lo he was not; yea I sought him, but ho could 
not be found. Again, Psalms xxii. 27, All the ends 
of the world shall remember and turn unto the Lord; 
and all the kindreds of the nations shall worship before 
him. 1 cannot see how any one can contend for tiro 
endless misery of any part ''of the human race whilst. 
Ihose passages of TRivid lie in sight. See again, Ps. 
ii. 6, 7, 8, Yet have I set my king upon my holy hill 
of Zton. I will declare the decree; the Lord hath said 
\mto me, thou art my son, this day have I begotten 
thee. Ask of me anil I shall give thee the heathens for 



19 b 

thine inheritance and the uttermost parts of the earth 
for thy possession. From which testimony, it seems 
that Christ's kingdom will be universal, and that all 
people will serve arid obey him. See Isa. vxv. 6, 7, 8, 
And in this mountain shall the Lord of hosts make un- 
to all people a feast of fat things, a feast of wines on 
the lees of fat things, full of marrow of wines on the 
lees well refined. And he will destroy in this mountain 
the face of the covering cast over all people, and the 
veil that is spread overall nations. He will swallow 
Tip death in victory, and the L >rd God will wipe away 
tears from off all facesj and the rebuke of his people 
shall be taken away from off all the earth, for the Lord 
hath spoken it. No one will doubt that the provisions 
here spoken of, are those contained in the gospel of 
salvation. Then iearn, first, the feast is made for all 
people; second, the face of the covering cast overall 
people, and the veil that is spread over ail nations are 
destroyed: thirdly, death swallow r ed up in victory, God 
%ipe away tears from off all faces, and the rebuke of hb 
people taken away. from off all the earth. And thecvi- 
tlence we have to these facts is, the Lord hath spoken 
it. Such plain testimony needs no comment. See a* 
gain, prophet Daniel, ch. yii. 14, who speaking of the 
extent of Christ's kingdom, he says, And thenc was gi- 
ven him dominion, and glory, and a kingdom, that all 
people, nations and languages should serve him; his do- 
minion an everlasting dominion which shall not pass 
away, and his kingdom that which shall not be destroy- 
ed. Again, verse 27, And the kingdoms, and domin- 
ions, and the greatness of the kingdoms under the 
whole heavens shall be given to the people of the saints 
1 the Most High, whose kingdom is an everlasting 
kingdom, and all dominions shall serve and obey 
him. Again, see Isa. xlix. 6. 7, And he said, it is a 
light thing that thou shouldst be my salvation, to raise 
lip the tribes of Jacob, and to restore the preserved of 
Israel. 1 wjfi also give theefor a lii*ht to the Gentiles, 
that (hou ma) st be my salvation unto the ends of tha 
earth. Ycrse 8, And I will preserve thee and give 



i'9'6 

it of the people, to e<taoi. 

th, to cause to inherit the desolate heritage. Verse 

hat thou iraiyst say to the prisoner y go forth; to 

iat &fo jadarferiess> shew yourselves. If a 

i of the !u, man race are to suffer endlessly > it appears 

i the prophets were ignorant oi'it; and not only so« 

absolutely' believed to the reverse. I will now pass 

ice the fcstmionv recorded in the New Testa- 

he to the fbral salvation and happiness of 

i. 2u The s coinnumieatiora to Joseph 

l call his name Jesosj for he shall save his 

tn thru- mnk That there may be no doubts 

oivtj ;ve to this saving, and that 

/he Ueivd to all, see Eaekiel xviii. 4, 

b. Matth. xxvii;. 18, AH paw- 
gtve'ii i>nto sue, Jesus 
teh were given tin- 
For he shall si 
• 10, . 
era them, and the glory 
. t th&ttj and they s? 

hcvn, fear not: 

tor i e*y<>y* v> 

shali be I Iris 

day hi the i Ij&Ii is 6in ist (he 

ilar to : 
: to bo good 

Or iJ saved, .:. vines cqn-tew'd for. 

why call fiirn a saviour! IT God has given* C- 
powcr in heaven n earth, a?.d he s&tt 

-annoi (jit: ; tieiS a savior* r, hut rather a 

M*oyer. But I Insist, that if the birth of Christ was 
good tilings of grciat joy k* all people, that ail ore 
will finally he blessed and happy through him. John 
*h\\A\xt; sec John i. 29. The next day John sceth Je~ 

comUtg unto hi Qi, imdtsaith, behold the Lamb of 
Inch taketh aWa$ the sin of the work!' I tone 



197 

before argued that the sinner will be tormented as h 
as he Is a sinner, and no longer. And if Christ taketh 
away the sin of the world, it proves as before that all 
men will be blessed through Christ;' for all have sinned; 
Christ taketh away the sin of the world* &w\ of cor 
all men are blessed through him. See first Epistle of 
John ii. 2, And he is the propitiation for our sins; 
and not for ours only but also for the sins of the whole 
world. If Christ is the propitiation 1 the 

whole world, I should like to know for what me i will 
suffer endlessly? Gar divines tell us we will ptitikp end- 
lessly for our sins; the apostle says in the positive. : 
Jesus Christ is the propitiation for the siiiss of the 
whole world; so I conclude that lite celebrated doc- 
tors of divinity, and all who adhere to their creeds 
sacraments, are unbelievers, infidels,, and enemies to 
Christ antl his gospel. See k ill, £8, Ve 

I say nnto you, all sins shall be forgiven unto men and 
blaspfteritere, whefewitbsoe^er they ahaii blaspheme, 
if the Saviour did. not consider im 
empowered to forgive the sins of the whole world, as 
the apostle John hras declared, why doth he use the 
pression, Ail manner of sin and blasphemy shall be 

civen mi : blasphemy against the Uqtj 

excepted. Bu /may learn that Chris': 

duly a apawered to fopgi'ye sin am! 

Ulft$}ih«mieft, /, 6, 7, But that ye i 

nrf that the Son of Man hath power on earth to for 
•sins, (then saath he to the sick of the pa! 

./. take up thy bed and go to thine house: and he 
ad departed to his house. Tins testiir; 
proves to us that the Saviour had power to forgive sins," 
and that he exercised this power effectually. And as 
lie h miised that all sins and blasphemies should 

rgi van (except against the holy ghost) I know of no 
reason for my part why we should doubt it; for he is faith- 
ful thai has promised, The apostle Paul says, Heb. ix. 
£6, That Christ. appeared to put away sin by the sa- 
crifice of himself. Here is another positive testimony: 

an, see Rev, v# 11, to last yerse, And I beheld arfu! 



498 

heard the voice of many angels round about the throne, 
and the beasts and elders; and the number of them 
was ten thousand times ten thousand and thousands of 
thousands, saying with a loud voice, worthy is the 
Lamb that was slain, to receive power, and riches, 
and wisdom, and strength, and honour, and glory, and 
blessing. And every creature which is in heaven, 
and on the earth, and under the earth, and such as are 
in the sea, and all that are therein, heard I, saying, 
blessing, and honour, and glory, and power, be unto him 
thatsittcth upon the throne, and unto the Lamb forever 
and ever. And the four beasts said Amen. And the 
four and twenty elders fell down and worshipped him 
that Hveth forever and ever. 

Here I request the reader's attention: first ab serve, 
that ten thousand times ten thousand and thousands of 
thousands of beasts and elders proclaim that the Lamb 
is worthy of universal worship. Then every creature 
in heaven, on earth, in the sea, and all that are in 
them, are heard saying, blessing, and honour, and glo- 
ry, and power, be unto him that sitteth on the throne. 
of the universal kingdom of this earth, and unto the 
Lamb forever and ever. Where is your hell and end- 
less flames? Swallowed up in the victory of him who 
rode on Use white horse. From the testimony I have 
adduced in behalf of the universal happiness of all 
men, the reader will acknowledge that the prophets, 
angels, Christ, and the apostles, has given it as tlicir 
opinion, and human reason teaches, that all mankind 
will finally be happy; for thuv is not an individual in 
existence, nor ever .was, nor ever will be, but toil at 
had, has, and will have, hope of happiness; without 
which no one could exist; for if any one could be led 
to believe that he would be miserable to an endless 
eternity, he could not exist one minute. As such, the 
doctrine of • endless punishment is of no a\ail, as 
there is no individual that believes he will come to that 
miserable end; and if he did he could not exist. The 
doctrine o enoless punishment represents God to be 
ft tyrant, and makes tyrants of all who hold to ttie 



199 

doctrine, and whilst the doctrine prevails tyranny and 
oppression is the consequence. But the doctrine ot' 
\\iG endless happiness of all men, represents God to 
be love, just, merciful, truth, and forgiving; and has 
effect on all who believe if, As the doctrine of 
iiniiTsalvation, and happiness of all men, is calculat- 
ed to produce union, peace, love, justice, mercy, and 
U*uth, which alone can make men happy on earth, I 
will show the reader that it is the will of God that i : : 
should be so. See John v. 39, And this is the Father's 
will which hath sent me, that of all which he hath given 
n:c,I should loose nothing, but should raise it up again 
at the last day. It may he asked what portion of 
mankind the Father gave the Son. 'Then see P< t % 
8, Ask of me ami I give the heathens for thine inher- 
itance, and the uttermost parts of the earth for thy pos- 
session, Sv-e again, Matth. xxviii. IS, All power in 
heaven and in earth is given unto me. Mark xvi. 15, 
And he said unto them ? go ye irJo all the world and 
preach (he gospel to every crcature.From the above cjuo- 
lations it appears that the heathens and the., uticrnuvst 
parts of the earth were given to Christ. Ami again It is 
stated- that all power in heaven and in earth was given 
him; as such he commanded that the gospel be pleach- 
ed, to every creature: which proves that he considered 
whole human family was given to him. and to this 
.mhI he says it was the will of the Father that he should 
loose nothing that was given him, bat raise if all up at 
the last day. Again, John xit. 32, And I, if I be lifted 
up from the earth, will draw all men uuii> me„ Here 
the Son of Man said if he were lifted up (meaning on 
the cross) he would draw all men unto himself: why? 
ause on the cross his body was sacrificed for the 
sins of the world; and consequently he will draw all 
men onto himself; or as it was stated ale e, he would 
raise them up at the last 4ay. See Rom. xiv. ll 9 For 
it is written, as I live, saith the J^ord, oyery knee shall 
bow to rne, and every tongue shall confess to God, 
Here it is again ? that every knee shall bow, and e\?vy 
tonaue shall confess to God, It shall he so, it is the 



£00 

will ot) God it should he so; anil all the black perse 
eating doctrine of papists and protestants cannot hin- 
der it. And if every knee bow, and every tongue confess 
to God, surely there can be no one lost; not one for 
the protestants' hell to torment. See again, Paul to Tim- 
othy. 1st epistle, £d chapter, 3,4, verses. For this is 
good and acceptable in the sight of God our Saviour. 
M ho will have al! men to he saved and come to the 
knowledge of the truth. For there is one God and 
one Mediator between God and man, the man Christ 
Jesus, who gave Himself a ransom for all to be testified 
in due time. If any part of the human family are to 
:v io an endless eternity, it appears that the apos- 
tle, was ignorant of it: for he writes to Timothy in this 
chapter: First, that prayer and supplication be made for 
all mcii: Second, for this was good and acceptable in 
the sight of God our Saviour: Thirdly, who will 
have all men to be saved, and come to the knowledge 
of the trutii: Fourthly, the reason why, because there 
is one God. and one Mediator between God and Man, 
the Man Christ Jesus; who gave himself a ransom for 

&c. The evidence is this; Christ Jesus the Me- 

>r gave himself a ransom for the sins of all men; 

u lu prayer and supplications must be made for all 

men; because, he will have all men to be saved, and 

come to the knowledge of the tvuih. Again, sec the 

:h chapter of Paul's first epistle to the Corinth- 

This chapter was wi >ten to refute those win 

d the resurrection; but as my opponents profess 

to believe in the resurrection, I will only quote such 

parts of this chapter as prove the doctrine for which 

! contend. Bee verse 20, But now is Christ risen 

:. the dead, and become the first-fruits of them 

that slept. Christ as the first-fruits of them who 

lent, (or of all who died previous to his resurrection) 

Ih represented by the heave-offering under the law. 

Sec Num. xv. 19, £0, Then it shall be that when ye 

eat the bread of the land, ye shall offer up an 

fife ring unto the Lord. Ye shall offer up a cake 

Irst of jour dough* for an Hca?€*of&rh£: 



20i 

ye do the heave offering of the threshing-floor, ab 
shall ye heave it. Again, Exodus xxii, 29, Thou shalt 
not delay to offer the first of thy ripe fruits, and of 
they liquors; the first born of thy sons shalt thou give 
unto me. See also Num. xviii. 15, By the offering of 
the first ripe fruits, the whole of the succeeding harvest 
^as sanctified; and in the first born which were re- 
deemed, the succeeding fruit of the womb were con- 
sidered holy. See Acts xxvi. 23, That Christ should 
suffer, and that he should be the first that should rise 
from the dead. Christ being the first who .rose from 
the dead, and rising as the first fruits, satisfies all the 
rest, as did the first fruits under the law. Again, he 
says, Christ has become the first fruits. Then «ee 
Rom. xi. 16, For if the first fruit be holy, the lump 
is also holy. So I conclude that Christ being the first 
fruits, and being offered up as such, who was holy 
and without sin, he sanctified the whole race of man- 
kind. See 1 Cor, xv. 21, 22, For since by man came 
death, by man also the resurrection of the dead. For 
as in Adam all die, even so in Christ shall all be made 
alive. But every man in his own order: Christ the 
first fruits; afterwards they that are Christ's at hte 
coming. 

Here the apostle shews us that death is by the earth- 
ly man or by man's formation, and that eternal life is 
by the heavenly man or man's creation. Which things 
I have before noticed. Man was first created in Christ 
God's image, and formed in Adam the earthly; and as 
in Adam the earthly, we all die, even so, in Christ the 
heavenly, we are all made alh e. But every man in his 
own order, Christ the first fruits. But Christ must 
first rise to sanctify the harvest; then at his coming 
when (£erse 24,) he delivereth up the kingdom to the 
Father, the whole rise to partake of the immortality of 
the heavenly nature, when God will be all in all. But 
the reader will do well to notice verses 42, 43 and 44 P 
which shew, That there are two bodies, a natural body 
and a spiritual body; that it is sown or buried, a natu- 
ral body, and raised a spiritual body. That isj all tha 

B2 



<s> n »> 



^fibpring of Adam (natural bodies) according to its 
nature, returns to dust as it was: and all the offspring 
of Christ, the created heavenly spirit, agreeable to their 
nature, return to God the great spirit. 1 have before ar- 
gued, that the spirit was created in Christ, who was 
God's image, and that the spirit that dwelleth in us is 
that portion of the eternal spirit necessary to give 
life to the body; this, after the last trumpet is done sound- 
ing, will be raised incorruptible, and the living at that 
day will be changed to a state of immortality; sec verse 
51 to last of this chapter. Again, see Rom, ix. 21, 
Hath not the potter power over the clay of the same 
lump, to make one vessel unto honor and another unto 
dishonor. Here our learned divines tell us that God 
intended a portion of his children to suffer endlessly. 
But hear, hear: The clay is of the same lump* See 
diapt. xi. 16, And if the first fruits be holy, the lump is 
also holy. Th.s passage implies, that if Christ the 
first fruits be holy, the lump of mankind are also holy* 
Again, see God's communication to Jeremiah, concern- 
ing the potter, his clay and vessels. Jer. xviii. 1 to 
4, The word which came to Jeremiah from the 
Lord saying, arise and go down to the potter's house, 
and there 1 will cause thee to hear my words. Then I 
went down to the potter's house, and behold he wrought 
a work on the wheels. And the vessel that he made of 
clay was marred in the hands of the potter; so he made 
it again another vessel, as seemed good to the potter to 
make it. One vessel unto honor and another unto dis- 
honor. The reader will observe that the first vessel that 
was made was marred in the hands of the potter. The 
•vessel could not help that, this was the business of the 
potter, so the marred vessel is not condemned and thrown 
away as useless because it marred in the hands of the 
potter, who is able to make it over again into a vessel 
of honor. So he made it again another vessel, as seem- 
ed good to the potter to make it. So says the apostle, 
tin re are two bodies, a natural body and a spiritual bo- 
dy. The first is a marred vessel, or natural body, which 
is made over again into a vessel of honor or spiritual bo« 






dy. Beei Cor. xv.47,The first man isoftlieearth earthy, 
the second man is the Lord from heaven. Here arc 
the two vessels, the first a marred vessel, or man in the 
earthlj nature, flesh and blood. The second, a vessel 
of honor, or man in the heavenly nature, eternal spirit, 
Sec verse 49, And as we have borne the image of the 
earthy, we shall also bear the image of the heavenly. 
Here the apostle informs us that as we have borne the 
image of Adam, the vessel of dishonor, that we shall al- 
so bear the image of Christ, the vessel of honor and im- 
mortal glory. These important truths should incline 
all men to love one another; for we are all one in Adam 
and all one in Christ. Love is the fulfilling of the law. 
To this end may all men he inclined to receive the love 
of the truth with pleasure. Nevertheless, not my wi!4 
but thine he done, O God. 

These five numbers are the fruit of gospel studies; 
not of tradition, but derived from the holy scriptures, 
with a view to come to the knowledge of the truth, 
And I recommend to all men to read the scriptures and 
to judge these things for himself, Let no man deceive 
"von, 

I. J. FOSTER, 



THE END: 





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